***** 




# LIBRARY OF CONGRESS. # 

I U 

^ [smitb:sonm deposit.] ^ 



| UNITED STATES OF AMERICA,}! 



alda 



7)1 



ClUESTIONS 



ILLUSTRATING 



THE THIRTY-NINE ARTICLES 



CHURCH OF ENGLAND; 



WITH PROOFS PROM SCRIPTURE AND THE PRIMITIVE CHURCH. 
/ 



BY THE 

REV. EDWARD BICKERSTETH, M. A. 

' CURATE OF HOLY CROSS AND ST. GILES, 
SHREWSBURY. 



PHILADELPHIA: 
HERMAN HOOKER— 178 CHESTNUT STREET. 

1845. 




William S. Young, Printer* 




ARRANGEMENT OF THE ARTICLES. 



PART I. Articles 1—5. 

PAGE. 

The Christian Doctrine with reference to the Father, the 



Son, and the Holy Ghost. 



PART II. Articles 6—8. 
The Rule of Faith 30 

PART III. Articles 9—18. 

I 

Doctrines relating to Christians as Individuals. . . 43 

PART IV. Articles 19—39. 
Doctrines relating to Christians as Members of 4 Society, 79 



PREFACE. 



The following questions have been pre- 
pared, in the hope that they may supply a 
want which the author knows to be felt in 
schools, namely, that of a work illustrating 
the Thirty-nine Articles of the Church of 
England, sufficiently brief, and yet at the 
same time sufficiently comprehensive. In 
arranging the questions, his object has been, 
as far as possible, to exercise the understand- 
ing rather than the memory; and. a certain 
amount of knowledge in the pupil presup- 
posed; on this account several of the ques- 
tions have not any answers subjoined. He 
has also left it to the Catechist to add some 
questions here and there, in order to fill up 
the outline of proof. The Latin version of 
the Articles is given with the English, on ac- 
count of the light which the former often. 



IV 



casts upon the meaning of the latter; nor has 
the Author scrupled occasionally to illustrate 
the quotations from the New Testament by a 
reference to the original Greek; but these re- 
ferences are so introduced as not (it is hoped) 
to preclude the book from the use of English 
students, or from admission into schools where 
English only is taught. 

The author commends to the Divine bless- 
ing this humble service. His labour will be 
amply repaid, if he shall be found to have 
succeeded in presenting the doctrines of the 
church of England in a form at once instruc- 
tive and attractive to her youthful members. 

E. B. 



QUESTIONS 

ILLUSTRATING THE THIRTY- NINE ARTICLES 
OF THE CHURCH OF ENGLAND. 



PART L 

THE CHRISTIAN DOCTRINE WITH REFERENCE TO 
THE FATHER, THE SON, AND THE HOLY GHOST. 



ARTICLE I. 

Of Faith in the Holy Trinity. 

There is but one living and true God, everlasting, 
without body, parts, or passions; of infinite power, 
wisdom, and goodness; the Maker and Preserver of 
all things, both visible and invisible. And in unity 
of this Godhead there be three Persons of one sub- 
stance, power and eternity; the Father, the Son, and 
the Holy Ghost. 

De fide in Sacro sanctam Trinitatem* 

Unusestvivus et verus Deus, aeternus, incorporeus, 
impartibilis, impassibilis; immensae potentise sapien- 
tiae, ac bonitatis, Creator et Conservator omnium, turn 
visibilium, turn invisibilium. Et in unitate hujus 
Divinae naturae tres sunt Personae, ejusdem essentia, 
potentiae ac aeternitatis, Pater, Filius, et Spiritus 
Sanctus. 
2 



10 



bickersteth's questions. 



What does the first Article assert? 1 What is the 
foundation of all religion? 3 How does the unseen 
God manifest his eternal power and godhead? (Rom. 
i. 20.) What is the state of those who will not ac- 
knowledge God in his works? (Rom. i. 20.) Sup- 
pose a savage saw a watch, and observed its move- 
ments, what would he conclude? 3 Could he suppose 
that it came by chance? Do we see the evidences of 
design in the works of creation? For example, is 
man suited to be an inhabitant of the earth? Is the 
earth, &c. adapted to man? Is the eye formed for 
the reception of light? The ear for that of sound? 
How is this argument expressed by the Psalmist? 
(Psalm xciv. 9.) Have all nations acknowledged a 
Supreme Being in some form or other? What do 
you infer from this? 4 What is conscience? 5 How 
does the possession of this faculty affect us in refe- 
rence to our Creator? What do you mean by being 
responsible? If we are responsible, what do we re- 
quire? 7 What is the peculiar evidence derived from 
conscience as to the nature of God? 8 

What two distinct evidences are derived from 
revelation as to the existence of God? 9 What is 

1 The existence and unity of God. His positive and nega- 
tive attributes, and the doctrine of the Trinity. 

2 Faith in God. (Heh. xi. 6.) 

3 That they were designed. 

4 The probability of some original revelation. 

5 That within us which shows us right from wrong. 

6 It makes us responsible to Him. 

7 A conscience. 

8 It teaches us that God is a moral governor who will 
call us to account hereafter for our actions. 

9 Miracles and prophecy. 



bickersteth's questions. 



11 



a miracle? What evidence brought Nicodemus to 
Christ? (John iii. 2.) What power does our Lord 
assign to his own miracles? (John v. 36.) Show 
that a similar power is given to prophecy. (John v. 
46.) 

Unity of God. — How is Moses directed to declare 
the unity of God? (Deut. vi. 4.) 

Living and true. — How is God described by Jere- 
miah (Jer. x. 10.) What instructions are given to 
the captive Jews in that chapter? Why, particular- 
ly, is God there described as living and true ?"* 
From what does St. Paul remind the Thessalonian 
converts that they had turned? (1 Thessalonians L 
9.) For what purpose? 

Everlasting. — Who existed before the creation of 
the heavens and the earth? What do you mean by 
existing? Did God always exist? Will God al- 
ways exist? How is this truth asserted by Moses? 
(Psalm xc. 2.) How does God describe his own 
eternity? (Rev. i. S.) 

Without body, parts, or passions. — What are meant 
by negative attributes? 2 Can any thing material be 
said to be perfect ? Is God a perfect being? What 
do you infer? 3 How is God described in John iv. 
24? How is the nature of a Spirit explained by our 
Lord? (Luke xxiv. 39.) What do you mean when 
you say that God is without parts? 4 What was the 

1 In opposition to the false and inanimate gods of the 
Chaldeans. 

2 Those which describe God by stating what he is not. 
5 That God is a spiritual being. 

4 The Latin word is impartibilis 7 incapable of being 



12 



BICKERSTETIl's QUESTIONS. 



error of Sabellius? 1 What is the declaration of the 
Athanasian creed on this point? 3 What is the lite- 
ral meaning of the word passion? 3 What do we ob- 
serve in the arrangement of the natural world? 4 
What may we infer from this? 5 How is this nega- 
tive attribute expressed by Balaam? (Numbers xxiii. 
19.) What was the argument used by Paul and Bar- 
nabas to dissuade the people of Lystra from wor- 
shipping them? (Acts xiv. 14, 15.) Does the Scrip- 
ture ever speak of God as affected with passions ? 
How is He described in the second commandment? 
Is God ever described as possessed of a body? 6 
What do you understand by these expressions? 7 For 
example; What divine attribute is expressed in Pro- 
verbs xv. 3? 

Of infinite power r wi$dom> and goodness. — What are 
positive attributes? 9 What is the meaning of the 
word infinite? Can God do what is contrary to His 
own perfections? For instance; can God lie, or deny 
Himself? 'Can God forgive impenitent sinners? 

divided. One of the earliest heretics asserted that a part 
of the Divine nature rested on Christ. 

1 He denied the distinction of persons in the Trinity. 

2 "Neither confounding the persons nor dividing the 
substance." 

3 Suffering. But because violent emotions of the mind 
cause suffering * therefore passions are taken to represent 
the feelings which cause these emotions, such as anger, 
fear, love, joy, &c. 

4 Order and regularity. 

s That the Creator is not affected by any violent passions. 

6 The face, the eyes, the hands, &c. of God, are spoken of- 

7 They are employed in condescension to our feeble con- 
ceptions, and to show us that if God had our feelings, He, 
would be so affected. 

* Those which describe God by what He is. 



bickersteth's questions. 



13 



Were God to do so, what attribute would he violate? 1 
How then would you express the power of God ? a 
How does the Psalmist describe the power of God? 
(Ps. cxv. 3.) And our Lord ? (Matt xix. 26.) What 
is meant by wisdom? 3 How is this attribute expressed 
in the Psalms? (Psalm cxlvii. 5.) And by St. Paul? 
(1 Tim. i. 17.) To what source may all the evil that 
is in the world be traced? Whence does all the 
good proceed ? (James i. 17.) Which preponderates ? 
What may we infer? How is this attribute ex- 
pressed by the Psalmist? (Psalm Hi. 1; cxlv. 9.) 
What is the most remarkable proof of the goodness 
of God to man? 4 What feeling of the mind is the 
goodness of God intended to call into exercise? 3 
How is this expressed by David? (Psalm lxxiii. 25.) 

Maker and preserver of all things both visible and 
invisible. — Repeat Genesis i. 1. How is this expressed 
by St. Paul? (Col. i. 16.) When God had created 
things did he leave them to themselves? What 
would have happened had he done so? What truths 
are you taught by the fact that God is the preserver 
of all things? 6 How is the continued agency of God 

1 His justice. 

2 God is infinite in His power of performing whatever is 
not contrary to the perfections of His nature. 

3 The knowledge of things, together with the skill to 
apply it. 

4 The redemption of mankind by Jesus Christ. 

5 Love. Love to God as the most excellent being, and 
the most to be desired by man. 

6 The continued agency, and the universal providence 
of God. 

2* 



14 



BICKERS TETH^S QUESTIONS 



declared by our Saviour? 1 (John v. 17.) And by 
St. Paul : (Acts xxvi. 22.) 

The doctrine of the Trinity. — What is ths doctrine 
of the Trinity in Unity? 3 Was some idea of this 
doctrine entertained by any of the heathen philoso- 
phers? 3 From whence probably did they derive 
their notions on this subject? 4 What do you infer 
from this? 

In Genesis i. 2&, God says, u Let us make man." 
How far does this passage convey us towards a proof 
of the doctrine? 5 Haw many Persons are spoken of 
in 2 Samuel xxiii. 2 ? Who is meant by the Word? 
How many Persons are spoken of in the account of 
our Saviour's baptism? (Matt. iii. 16, 17.) Whose 
was the voice from heaven ? Who went up out of 
the water? Who appeared descending like a dove? 
Are the three Persons represented as performing dif- 
ferent actions? 8 On what festival of the Church is 
this passage appointed to be read? 7 

In whose Name were the apostles instructed to 
baptize? What do you mean by baptizing in the 

1 For farther proof, see Heb. i. & Acts xvii. 2& Psalm 
cxlvii. 9. Matt. x. 29, 30. 

2 There is one God, the eternal, infinite, almighty. But 
in the unity of this Godhead there are three persons, the 

• Father, the Son, and the Holy Ghost \ each of these is God, 
and yet there is but one God. 

3 Plato, Parmenides, and others, held the doctrine of 
three divine natures. 

4 From those who had heard or read the scriptures. 
6 It proves that there are more persons than one. 

8 God the Father is speaking, God the Son is ascending, 
and God the Holy Ghost is descending. 
"* On Trinity Sunday. 



bickersteth's questions. 15 

name of any one? 1 In whom then were the converts 
to Christianity required to believe? Repeat the 
Apostolic benediction, (2 Cor. xiii. 14.) In whose 
Name was St. John directed to write to the seven 
Churches? (Rev. i. 4, 5.) How is God the Father 
described? God the Son? Who do you mean by 
the seven Spirits? 3 Why do you certainly infer that 
the seven Spirits mean the third person of the blessed 
Trinity? 3 Why is the Holy Spirit so represented? 4 
In what order are the three Persons mentioned in 
Matt, xxviii. 19? Is this order different in 2 Cor. 
xiii. 14? What is the order in Rev. i. 4, 5? What 
do you infer from this? 5 

Was this doctrine the general belief of the early 
Church? 6 What is the testimony of Justin Martyr 
to this doctrine? 7 And of St. Augustine? 3 

1 Engaging to faith in that person, and obedience to him. 

2 TheiJoly Spirit, the third person in the blessed Trinity. 

3 Because no created being could give grace and peace. 

4 To show the variety of His gifts and operations. 

5 An equality of persons, it being indifferent in what order 
they are mentioned. 

6 It was universally believed in the apostolic times, and 
those were considered infidels who denied it. 

7 Justin Martyr — "It is fit, therefore, that we should 
acknowledge and confess one God, made known to us as 
the Father, Son, and Holy Ghost, acknowledging the seve- 
ral subsistences of one Deity, but as God understanding 
the communion of those subsistences in the same essence." 
(Justin. Expos, fidei de rect. confes. [7].) 

8 St. Augustine — " Plainly therefore, and without all 
doubt it is to be believed, that the Father, Son, and Holy 
Ghost are one Almighty God, eternal, unchangeable ; and 
every one of these is God, and all of them but one God." 
(Aug. de tempore, Serm. 38.) 



bickersteth's questions. 



ARTICLE II. 

Of the Word or Son of God, which was made very Man. 

The Son, which is the Word of the Father, begot- 
ten from everlasting of the Father, the very and eter- 
nal God, and of one substance with the Father, took 
Man's nature in the womb of the blessed Virgin, of 
her substance: so that two whole and perfect na- 
tures, that is to say, the Godhead and Manhood, 
were joined together in one Person, never to be di- 
vided, whereof is one Christ, very God, and very 
Man, who truly suffered, was crucified, dead, and 
buried, to reconcile his Father to us, and to be a sac- 
rifice, not only for original guilt, but also for all ac- 
tual sins of men. 

De Verbo sive Filio Dei qui verus homo f actus est. 

Filius qui est Verbum Patris, ab seterno a Patre 
genitus, verus et aeternus Deus, ac Patri consubstan- 
tialis, in utero beatse Virginis, ex illius substantia na- 
turam humanam assumpsit; ita utduae naturae, divina 
et humana, integre atque perfecte in unitate perso- 
nae fuerint inseparabi liter conjunctse, ex quibus est 
unus Christus, verus Deus, et verus homo, qui vere 
passus est, crucifixus, mortuus, et sepultus, ut Patrem 
nobis reconciliaret, esset que hostia, non tantum pro 
culpa originis, verum etiam pro omnibus actualibus 
hominum peccatis^ 

What does the second Article assert? 1 From 
what passage is the expression " The Word of the 
Father" derived? (John i. 1.) How do you know 
that the Word there spoken of means the Son of God? 
(John i. 14.) How does a man make known his 



1 The divinity of Christ, his incarnation and atonement. 



bickersteth's questions. 



17 



will? 1 And how does God reveal His will? (Heb. 
i. 1.} There are three kinds of sonship; in which 
sense is Christ the Son of God?' How is Christ 
therefore described? (Heb. i. 5.) Why is Christ de- 
clared to be "begotten from everlasting ?" 9 What 
passage declares that Christ is of one substance with 
the Father? (John x. 30.) Christ's divine nature 
was of the same substance with the Father; of what 
substance was his human nature? 3 When were the 
two natures thus joined together ? What was Christ 
before his incarnation? What did he become after- 
wards? Will Christ always remain God and man ? 
For what purpose did Christ suffer and die? 4 What 
do you mean by reconciliation? 5 How did Christ 
reconcile his Father to us? 8 

The Divinity of Christ — Repeat John i. 1. What 
does the expression "In the beginning was the 
Word " denote? 7 What is meant by the expression 
« The Word was with God?" 8 Before whose judg- 
ment seat does St. Paul declare we shall stand ? (Ro- 
mans xiv. 10.) What proof does he give? (Romans 
xiv. 11.) What do you infer from this? 9 What 
grace does St. Paul exhort the Philippians to culti- 
vate in Phil. ii. 5 — 9? 10 After whose example? 

1 By word of mouth. 

2 He is begotten, otherwise he would not be a Son, and 
from everlasting, otherwise he would not be God. 

3 Of the substance of the Virgin Mary. 

4 To reconcile His Father to mankind. 

5 Restoration to favour. 

6 By making Himself a sacrifice for sin. 

7 That Christ is eternal. 

8 Of one substance with God. 
» That Christ is God. 

™ Humility. 



18 



bickersteth's questions. 



How did Christ manifest this humility? (Phil. ii. 6, 7, 
8.) What do you mean by the expression "the form of 
God?" 1 Why do you conclude this? 3 How did he 
make himself of no reputation? 3 Repeat 1 John v. 
20. Against what sin does St. John caution Chris- 
tians in the following verse? Who does he say is 
come? What has the Son of God given to Chris- 
tians? 4 How may Christians be said to be under the 
protection of God? 5 Who then is declared to be the 
" true God and eternal life? What is the argument 
of the first Chapter to the Hebrews? 6 In what terms 
does God the Father address God the Son? (Heb. 
i. 8.) What divine attributes are implied in the 
word Jehovah? 7 Repeat Jeremiah xxiii. 5, 6. What 
word is used in the margin instead of Lord? What 
did the Jews understand by the expression " Son of 
God ?" 8 What was the ground of the charge of blas- 
phemy brought against Christ? (John x. 33.) What 
question was put to our Lord, when upon his oath 
before Caiaphas? (Matt. xxvi. 63.) What was our 

1 The real nature of God. 

2 Because Christ is said in the same passage to have 
taken upon himself " the form of a servant ; ;? and as the 
u form of a servant' 7 must mean a servant, therefore " the 
form of God" must mean " God." 

3 He emptied himself of his divine glory. The Greek 
is ; savtov sxhcods poptyrjp 8ov%ov ka)3iov. 

4 Understanding to place themselves under the protec- 
tion of the true God. 

5 By being in his Son Jesus Christ. 

6 To establish the superiority of Christ to all created 
beings. 

7 Self-existence and eternity. 

8 They considered it to be of equal import with God. 



bxckersteth's questions. 



19 



Lord's answer? (Matt. xxvi. 64.) What did this 
answer imply? 1 

We have seen that Christ is God, and we may 
therefore expect to find Divine attributes assigned 
to Him. How does our Lord express his own om- 
nipresence? (Matt, xviii. 20.) What divine attri- 
bute is assigned to our Lord by St. Peter in John 
xxi. 17? Who inspired the writers of the Old Tes- 
tament? (1 Peter i. 11.) What is the testimony of 
St. Paul on this point? (2 Tim. iii. 16.) By whom 
did God make the worlds? (Heb. i. 2.) How is 
this farther stated in Col. i. 16? On whom did St. 
Stephen call while his murderers were stoning him? 
(Acts vii. 59.) What evidence does this afford of 
the Divinity of Christ?* 

The Incarnation of Christ. — What- do you mean 
by the term incarnation? 3 In what words does 
Isaiah predict the incarnation of Christ? (Isaiah vii. 
14.) What happened accordingly in the fulness of 
time? (Gal. iv. 4.) How is this event described by 
St. Matthew? (i. 18.) Of what two parts does man 
consist? Did Christ take both a human body and a 
human soul? With respect to the body; what is the 
evidence in Heb. x. 5? Did Christ take part of flesh 
and blood ? (Heb. ii. 14.) Was He subject to weari- 
ness? (John iv. 6.) Hunger? (Matt. iv. 2.) Thirst? 
(John xix. 28.) . With respect to the soul, did the 
mind of Christ grow and increase like that of other 

1 That he was the Son of God ) according to the eastern 
mode of affirming a thing. 

2 St. Stephen, full of the Holy Ghost ? pays our Lord 
divine -worship. 

3 The taking of flesh, the assuming of human nature. 



20 



bickersteth's questions. 



men? (Luke ii. 52.) What do you mean by wis- 
dom ? Had Christ feeling as well as intellect? Could 
He sorrow for others? (John xi. 35 5 Luke xix. 41.) 
Could He sorrow for himself? (Matt. xxvi. 37.) In 
what two respects did our Lord differ from other 
men? 1 

The Atonement. — The word sacrifice is used in 
different senses. In what sense is it used in Heb. 
xiii. 15? In what sense is it used in this article? 3 
What do you mean by atonement? 3 How did Christ 
become an atonement? Could any sufferings short 
of death have atoned for our sins? What is the 
wages of sin? (Romans vi. 23.) In what respect did 
the death of Christ differ from that of other men? 4 
Did he truly suffer and die? What proof did the 
soldiers, who pierced the side of Christ, afford of his 
death? 5 What steps did Pilate take to satisfy him- 
self of the death of Christ ? (Mark xv. 44, 45.) Why 
is it asserted that Christ was buried ? 6 How does 
Isaiah predict the sufferings of Christ? (Isaiah liii.4, 
5, 6.) Did Christ merely die to put away the sin of 
Adam? How is this expressed by St Paul? (Rom. 
v. 16.) What is meant by redemption ? 7 How has 
Christ redeemed mankind? (1 Peter i. 19.) Has 

1 His miraculous conception and His sinlessness. 

2 As a propitiatory sacrifice; an offering to make an 
atonement for sin. 

3 The reconciling of two parties; the setting them at 
one. 

4 It was voluntary. 
6 John xix. 33, 34. 

6 It affords an additional proof of His death ; and in its 
circumstances it is the fulfilment of prophecy. 

7 Buying back again. Delivering by paying a ransom. 



bickersteth's questions. 21 

Christ redeemed all mankind? (1 John ii. 2.) How 
does the atonement prove the Godhead of Christ? 1 
How his manhood? 2 

Evidence from Antiquity. — Did the early Church 
believe in the Divinity of Christ? When did St. 
Ignatius live? (about A. D. 100.) What is his tes- 
timony to the divinity of Christ? 3 At what Coun- 
cil was the Nicene Creed published? When was 
that Council held ? 4 In what terms does the Nicene 
Creed declare the Divinity of Christ? How does St. 
Ignatius speak of the manhood of Christ? 5 Give a 
testimony to the Godhead and to the Manhood of 
Christ from St. Chrysostom? 6 When did Clement 
of Rome live? (about A.D. 90.) In what terms does 
he speak of the death of Christ? 7 

1 None but God could bear the sins of all the world. 

2 None but man could suffer. 

3 St. Ignatius. — u I glorify Jesus Christ, even God, who 
has endued you with wisdom." (S. Ignat. ad Smyrn. c. 1.) 

4 A.D. 325. 

5 St. Ignatius. — He says that "Christ was truly of the 
seed of David according to the flesh, the Son of God ac- 
cording to the will and power of God, having been truly 
bom of a virgin." {Ep. ad. Smyr. 1.) 

6 St. Chrysostom. — " When thou hear est of Christ, do 
not think him God only, or man only, but both together." 
(Chrysost. koy. h$ tov 'tiy.iov vtavpov.) 

7 St. Clement. — "Let us look steadfastly upon the blood 
of Christ, and see how precious his blood is in the sight of 
God, because being poured out on account of our salvation, 
it has obtained the gift of repentance for the whole world," 
{S. dementis ad Corinth. Ep. [vii.]) 

3 



22 



sickersteth's questions. 



ARTICLE III. 
Of the going down of Christ into Hell. 

As Christ died for us, and was buried, so also is it 
to be believed, that he went down into hell. 

* De descensu Christi ad inferos. 

Quemadmodum Christus pro nobis mortuus est, et 
sepultus; ita est etiam credendus ad inferos descen- 
disse. 

What does this Article assert? How is this truth 
asserted in the Apostles' Creed ? Of what two parts 
does man consist? How may death be described? 1 
Had Christ a human soul, and a human body? What 
became of Christ's body after death ? What became 
of His soul? How does this truth establish the cer- 
tainty of Christ's death? What is the old meaning 
of the word Hell? 3 

On what subject does St. Peter speak in Acts ii. 
22 ? 3 What prophecy does he quote to prove the 
resurrection of Christ? (Psalm xvi. 8 — 10.) Of 
whom does David speak in these words? How does 
St. Peter explain his meaning? What word does he 
substitute for Holy One? What is the Greek word 
translated Hell in that passage? 4 How does this 
passage make it evident that Christ's soul went to 
Hades? 5 

1 The separation of the soul from the body. 

2 The place of departed spirits, both of the righteous and 
the wicked. 

3 The death and resurrection of Christ. 

4 Hades j the unseen world. 

6 He declares that it was not left there. 



bickersteth's questions. 



23 



Evidence from Jlntiquity . — What is the testimony 
of Irenaeus to this truth? 1 Give the evidence of St. 
Athanasius? 2 What was the error of Apollinarius? 3 
What was the argument by which the Fathers con- 
futed this error? 4 



ARTICLE IV. 

Of the Resurrection of Christ- 

Christ did truly rise again from death, and took 
again his body, with flesh, bones, and all things ap- 
pertaining to the perfection of man's nature; where^- 
with he ascended into heaven, and there sitteth, until 
he return to judge all men at the last day. 

De Resurrectione Christi, 

Christus vere a mortuis resurrexit, suumque cor^ 
pus cum carne, ossibus, omnibusque ad integritatem 
humanse naturae pertinentibus, recepit; cum quibus 
in coelum ascendit, ibique residet, quoad extremo die 
ad judicandos homines reversurus sit. 

What does this Article assert? 5 On what grounds 

1 Irenjeus. — (C Om Lord was in the middle of the shadow 
of death, where the souls of the dead were, and then rose 
again with his body, and after his resurrection was taken 
up into heaven. ;; (Irenceus Adv. Hcer. I. v. c. 31.) 

2 St. Athanasius. — " Christ was buried ; his soul, that 
went to Hades, but seeing it could not be held there, it 
was restored to his body, and so he rose again. ,; (Athan, 
de duabas in Christo natitris, vol. ii.) 

3 He denied that Christ had a human soul. 

4 That Christ descended into hell ; which could neither 
be true of his body nor of his Godhead, but only of his 
soul. (See Pearson on the Creed, p. 237, Ed. 1669.) 

5 The resurrection of Christ, his ascension ; and his futura 
coming to judgment. 



24 



BICKERSTETH^S QUESTIONS. 



is the resurrection of Christ important? 1 Is our 
Lord's resurrection predicted in the Old Testament? 
(Psalm xvi. 9 ? 10.) How does our Lord predict his 
own resurrection? (Matt. xx. 19.) What signs did 
he give to the Jews for this purpose? Did the Jews 
remember this prophecy after our Lord's crucifixion? 
(Matt, xxvih 63.) What directions were given by 
Pilate in consequence? (Matt, xxviu 66.) What 
were the things which the watch showed afterwards 
to the chief priests? 51 How do you infer this? 
(Matt, xxviii. 12, 13.) What additional evidence is 
thus afforded to the truth of Christ's resurrection? 3 
To whom did Christ first appear? (Mark xvi. 9.) 
How many times did Christ appear? What was the 
greatest number of witnesses present at one time ? 
(1 Cor. xv. 6.) Which of the disciples doubted the 
truth of Christ's resurrection? To what good pur- 
pose did the unbelief of Thomas tend ? 4 How? (John 
xx. 27.) What other proof did our Lord give of 
the reality of his resurrection? (Luke xxiv. 39 — 
43.) How is the evidence of our Lord's resurrec- 
tion summed up by St. Luke? (Acts i. 3.) 

Christ's Ascension* — How is our Lord's ascension 
prefigured in the Old Testament? 5 On what festival 

1 It is his greatest miracle; it is the fulfilment of pro- 
phecy; it is a testimony that the atonement was accepted 
(Rom. iv. 25;) and it is a proof of our own resurrection. 

2 The resurrection with all its circumstances; the ap- 
pearance of the angel, &c. 

3 It is attested by his enemies. 

4 To the "more confirmation of the faith." {Colled for 
St. Thomas's Day.) 

5 By the ascension of Elijah, and by the entering in of 
the high priest into the holy of holies. 



B*€KERSTETH ? S QUESTIONS* 



of the Church of England is the narrative of Elijah's 
ascension appointed to be read? How often did the 
High Priest, under the Jewish law, enter within the 
veil? For what purpose? How is this applied by 
the Apostle to Christ? (Heb. ix. 11, 12.) How is 
Christ's ascension predicted in the Old Testament? 
(Psalm Ixviii. IS.) How did Christ predict his own 
ascension? (John xvi. 28; xx. 17.) How is the 
event itself recorded? (Luke xxiv. 50, 51; Acts L 
9.) Why is the ascension of Christ important? 1 
What is a forerunner? 2 How is Christ described in 
Heb. vi. 20? Christ then has gone up in his divine 
and human nature into heaven. Where is He in 
heaven? What do you mean by the right hand of 
God? With respect to what nature may Christ be 
said to be exalted ? Is this exaltation predicted in 
the Old Testament? (Psalm ex. 1.) How long will 
Christ sit at the right hand of God ? What office 
is he now performing there? (Heb. vii. 25.) 

Christ's future judgment. — What truth is involved 
in the doctrine of future judgment? 3 What sect of 
the Jews doubted or denied a future state? What 
part of the Old Testament did the Sadducees reject? 4 
Might they have discovered this truth in the Penta- 
teuch? (Matt. xxii. 31, 32.) What other intima- 
tions are given of a future state in the Old Testament? 
(Job xix. 25, 26; Ezekiel xxxvii.; Daniel xii. 2; 

1 It is a proof that the human nature can be admitted 
again into the presence of God. 

2 One who goes before to prepare the way for others to 
follow. 

3 That of a future state. 

4 They rejected all the Old Testament except the five 
books of Moses. 

3* 



96 



bickersteth's questions. 



Psalm xvii. 15, &c.) How is the coming of Christ 
clearly revealed in the New Testament? (Acts x. 
42; Acts xvii. 31.) Why is a future judgment ne- 
cessary? 1 Why is Christ peculiarly suited for this 
great purpose? 2 In what three different states is 
Christ described in the Gospel? 3 How does his 
last state, that in which he now is, differ from the 
first? 4 Is Christ reigning now? When will the 
mediatorial kingdom terminate? (1 Cor. xv. 25 — 28.) 

Evidence from Antiquity. — How does St. Ignatius 
speak of the resurrection of Christ? 5 How does St. 
Cyprian attest this truth? 6 Quote a testimony from 
Irenseus? 7 

1 To vindicate God's moral government. 

2 Because as God he will judge the world in righteous- 
ness, and as Man he will be touched with the feeling of 
our infirmities. 

3 That before His advent ; that in which He was during 
His sojourn on earth ; and that in which He now is ; at the 
right hand of God. (John xvi. 28 : Phil. ii. 6, &c.) 

4 In his keeping the human nature, and being the Head 
of the Church. 

5 St. Ignatius. — u l know that He was in the flesh after 
the resurrection, and I believe that He is ; and when He 
came to those who were with Peter, He said to them, i Take 
hold of me, feel me ; and see that I am no unbodied spirit. 7 n 
— Ignat. ad Smyrn. c. 3. 

6 St. Cyprian. — u After He had spent forty days with 
his disciples, he was then taken up into heaven, a cloud 
being spread about him, that the human nature which he 
loved, which he assumed, which he protected from death, 
he might triumphantly carry to his Father." (Cyprian, de 
idolor. vanitate, tract 4.) 

7 Iren^us. — " Christ rose again the substance of flesh, 
and showed his disciples the mark of the nails and the 
wound in his side, which are proofs that his flesh rose 
again from the dead." (Iren. adv. H<zr. I. 5, c. 7.) 



bickersteth's questions* 



27 



ARTICLE V. 

Of the Holy Ghost. 

The Holy Ghost, proceeding from the Father and 
the Son, is of one substance, majesty, and glory, with 
the Father and the Son, very and eternal God. 

De Spirilu Sancto. 
Spiritus, Sanetus, a Patre et Filio procedens, ejus- 
dem est cum Patre et Filio essentise, majestatis et 
glorise, verus ac oeternus Deus. 

What does this Article assert? What is the mean- 
ing of the word Ghost? 1 What is the relation which 
in this article is declared to exist between the Holy 
Ghost, and the Father and the Son? 2 Where is God 
the Father said to send the Comforter? (John xiv. 
26.) Where does Christ say that He will send the 
Comforter? (John xv. 26.) What do we infer from 
these two passages ? 3 

The Personality of the Holy Ghost. — What erro- 
neous opinion has been held with regard to the Holy 
Spirit? 4 What is the Greek word translated Spirit?* 
How was this word applied by the ancient Greek 
writers? 6 How is the Spirit here spoken of distin- 
guished from all other spiritual beings? 7 In what 
names are Christians baptized? What is meant by 

1 It is an old Saxon word meaning' u Spirit. 7 ' 

2 He is declared to proceed from them both. 

3 That the Holy Spirit has the same relation to the Son 
that He has to the Father. 

4 That He is a mere quality or attribute derived from God f 
which when withheld is of no avail. 

5 HV£V(JIU. 

6 To the incorporeal beings of another world. 

7 By the epithet "the Holy, 77 



28 



bickersteth's questions, 



being baptized in the name of any one? What ab- 
surdity would result from hence, supposing that the 
Holy Spirit was a mere quality or attribute? 1 
Whom does St. Paul exhort the Ephesians not to 
grieve? (Ephes. iv. 30.) Can a mere quality or at- 
tribute be grieved? Who is said to make interces- 
sion for us? (Rom. viii. 26.) With whom? But if 
the Spirit of God intercedes with God, what must 
follow? 2 Who wrought the miraculous gifts with 
which the early Church was endowed? (1 Cor. xii. 
11.) What description is given by Christ of the 
Comforter? (John xiv. 26.) What office does Christ 
assign to Him? Which pronoun is used in this pas- 
sage in reference to the Spirit? Why? How does 
the Holy Ghost differ from the Father? 3 How from 
the Son ? 4 

The Divinity of the Holy Ghost. — We have seen 
that the Holy Ghost is a person. What is His dig- 
nity? Whose place was he sent to supply? When 
Moses came forth from holding communion with 
God, what did he put on his face? (Exod. xxxiv. 
34.) Why? What allusion is made to this by St. 
Paul? (2 Cor. iii. 15.) Who was that Lord with whom 
Moses communed on the mount? 5 To whom did 

1 Christians would then profess faith in a mere quality 
or property, and that, too. associated with almighty and 
eternal agents. 

2 That He is distinct from God the Father. 

3 He is His messenger. 

4 He is His successor. 

5 2 Cor. iii. 17. — "The Spirit is here so plainly said to 
be the Lord, that is, Jehovah, the one eternal God, that the 
adversaries of this truth must either deny that the Lord is 
here to be taken for God, or that the Spirit is to be taken 
for the Spirit of God ; either of which denials must seem 



bickersteth's questions. 



29 



Ananias lie? In lying to the Holy Ghost, to whom 
in other words did he lie? (Acts v. 3, 4.) Of whom 
are Christians said to be the temple? (1 Cor. iii. 16.) 
How may they be said to be the temple of God? 
What do you infer? 

Why is this Divine Being called The Holy Spi- 
rit? 1 How are Christians justified? 2 Would justi- 
fication alone be sufficient for the spiritual wants of 
man? How are we to continue in the favour of 
God? 3 Can we do this of ourselves? How is this 
want supplied? (Titus iii. 5; Romans viii. 26.) Is 
sanctification the work of a Divine Being? 

Evidence from Antiquity.*— -Did the early Church 
believe in the Divinity of the Holy Ghost? Quote 
the testimony of St. Basil? 4 What is the evidence 
of St. Augustine? 5 Of Tertullian ? 6 

very strange to any person which considereth the force and 
plainness of the Apostle's discourse." {Pearson on the 
Creed, p. 317. Ed. 1669.) 

1 Because his special office is to sanctify. 

2 By the merits and death of Jesus Christ. 

3 By following after holiness. 

4 St. Basil. — ^Seeing what is common to the Father 
and Son, is common also to the Spiiit; seeing by the same 
things that God the Father and the Son are characterized 
and described in scripture, by the same things is the Holy 
Ghost characterized and described ; it is hence gathered 
that the Spirit is of the same deity with the Father." (Basil 
adv. Eunom. I. 5.) 

5 St. Augustine. — a For so the Father is God, and the 
Son God, and the Holy Ghost God, and all together one God ; 
and yet it is not in vain that in this Trinity none of them is 
called the Word of God but the Son, nor the gift of God 
but the Holy Ghost." (See Beveridge. Oxford edition, 
Vol.i.p. 249.) 

6 Tertullian. — u In the mean time he poured forth the 
Holy Ghost, a gift which he had received from the Father ; 
the third name of the Godhead, and the third person in 
the order or rank of the Divine Majesty." (Tert. adv. 
Praxeanij c. 30.) 



ao 



bickersteth's questions. 



PART II. 

THE RULE OF FAITH. 



ARTICLE VI. 

Of the Sufficiency of the Holy Scriptures for Salvation. 

Holy Scripture containeth all things necessary to 
salvation, so that whatsoever is not read therein, nor 
may be proved thereby is not to be required of any 
man, that it should be believed as an article of the 
Faith, or be thought requisite or necessary to salva- 
tion. In the name of the Holy Scripture we do un- 
derstand those Canonical Books of the Old and New 
Testament, of whose authority was never any doubt 
in the Church. 

Of the Names and Number of the Canonical Books, 

Genesis, The SecondBookofChronicles. 

Exodus, The First Book of Esdras, 

Leviticus, (Ezra.) 

Numbers. The Second Book of Esdras, 

Deuteronomy, (Nehemiah.) 

Joshua, The Book of Esther, 

Judges, The Book of Job, 

Ruth, The Psalms, - 

The First Book of Samuel, The Proverbs, 

The Second Book of Samuel, Ecclesiastes. or Preacher, 

The First Book of Kings, Cantica, or Song of Solomon, 

The Second Book of Kings, Four Prophets the greater, 

The First Book of Chronicles, Twelve Prophets the less. 

And theotherBooks(as Hierome saith,) the Church 
doth read for example and instruction of manners; 
but yet doth it not apply them to establish any doc- 
trine; such are these following:— 



bickersteth's questions. 



31 



The Third Book of Esdras, The Song of the Three Chih 

The Fourth Book of Esdras, dren, 

The Book of Tobias, The Story of Susanna, 

The Book of Judith, Of Bel and the Dragon, 

The rest of the Book of Esther, The Prayer of Manasses, 

The Book of Wisdom, The First Book of Maccabees, 

Jesus, the son of Sirach, The Second Book of Macca- 

Baruch the Prophet, bees. 

All the Books of the New Testament, as they are 
commonly received, we do receive, and account 
them Canonical, 

De divinis Scripturis, quod suffici ant ad salutem. 

Scriptura sacra continet omnia quae ad salatem 
sunt necessaria, ita ut quicquid in ea nec legitur ne- 
que inde probari potest, non sit a quoquam exigen- 
dum, ut tanquam articulus frdei credatur, aut ad sa- 
lutis necessitatem requiri putetur. 

Sacrse Scripturse nomine, eos Canonicos libros ve- 
teris et novi Testamenti intelligimus, de quorum 
auctoritate, in Ecclesia nunquam dubitatum est. 

De Nominibus et JSTumero Librorum sacree Canoniece 
Scriplurce veteris Testamenti. 

Genesis, Prior Liber Paralipom, 

Exodus, Secundus Liber Paralipom, 

Leviticus, Primus Liber Esdrae, 

Numeri, Secundus Liber Esdrge, 

Deuteronomia, Liber Hester, 

Josuae, Liber Job, 

Judicum, Psalmi, 

Ruth, Proverbia, 

Prior Liber Samuelis, Ecclesiastes vel Concionator, 

Prior Liber Regum, Cantica Solomonis, 

Secundus Liber Samuelis, 4 Prophetas Majores, 

Secundus Liber Regum, 12 Prophetas Minores. 

Alios autem Libros (ut ait Hieronymus) legit qui- 
dem Ecclesia, ad exempla vitse, et formandos mores; 
illos tamen ad dogmata confirmanda non adhibet; ut 
sunt, — 



32 BICKERSTETII*S QUESTIONS. 

Tertius Liber Esdrae, Baruch Propheta, 

Quartus Liber Esdrse, Canticum trium Puerorum ; 

Liber Tobiae, Historia Susannae, 

Liber Judith, De Bel et Dracone, 

Reliquum Libri Hester, Oratio Manassis, 

Liber Sapientiae, Prior Liber Maccabaeorum, 

Liber Jesu nlii Sirach, Secundus Liber Maccabaeorum. 

Novi Testamenti omnes libros (ut vulgo recepti 
sunt) recipimus et habemus pro Canonicis. 

What does this article assert? 1 With regard to 
the first point, what is the difference between the 
Church of England and the Church of Rome? 2 
What is the meaning of the word canonical? 3 What 
are canonical Scriptures? Why is this term used? 4 
What do you mean by Apocryphal books? 5 

The sufficiency of the Holy Scriptures for salvation, — 
What does the Church of Rome assert to be neces- 
sary to salvation besides the Holy Scriptures? 6 What 
is tradition ? 7 How may truths be handed down 
from age to age? 8 If oral tradition is necessary for 
salvation, what must follow? 9 Is all that is necessary 
for man to know revealed in Scripture? (John xx. 
30, 31.) If traditions were also necessary, what 

1 That Holy Scripture contains all things necessary to 
salvation. It declares what are the HoJy Scriptures, and 
gives the opinion of the Church with regard to the Books 
called Apocryphal. 

2 The Church of Rome asserts that the scriptures are 
incomplete without the admission of oral tradition. 

3 That which may be taken as a rule, 

4 To distinguish them from those books which may not 
be taken to establish any doctrine. 

5 Books of doubtful origin and authority. 

6 Oral tradition. 

7 Something handed down from generation to generation. 

8 Either orally, that is ? by word of mouth ) or ; in writing. 
' That the scriptures are incomplete. 



bickersteth's questions. 33 

might we expect? 1 Is any thing to be gathered 
from the Scriptures themselves to lead us to suppose 
that they are incomplete? What does St. Paul ex- 
hort the Thessalonians to hold? (2 Thess. ii. 15.) 
What were the traditions which they had received 
by mouth from St. Paul? 2 Could they have con- 
tained any thing necessary to salvation not to be 
found in the Holy Scriptures? Why? (2 Tim. iii. 
16, 17.) How was the will of God made known 
in the earliest ages of the world? 3 How did this 
mode of teaching accord with the circumstances of 
men at that time? 4 What happened notwithstand- 
ing? 5 When God set apart the Jewish nation, did 
He instruct them by tradition or by a written law? 
Did they mix up traditions with the Divine law? 
Were they condemned for so doing? (Mark vii. 
13.) If a practice is condemned in the first dispen- 
sation, what may we infer? 6 What reason does St. 
Luke assign for writing his Gospel? (Luke i. 4.) 
What kind of instruction was that to which he re- 
fers? 7 

The Canonical Books of the Old and New Testa- 

1 That the scriptures would say so. 

2 Those truths which he had taught by his preaching. 

3 It was written in the heart of man, and then handed 
down from father to son. 

4 The great age to which men lived gave them time and 
opportunity to transmit or hand down the knowledge of the 
will of God from one to the other. For example ; Methuse- 
lah lived 300 years in Adam's life-time, and Shem lived 100 
years with Methuselah, and 100 with Abraham \ so that 
there were but two links between Adam and Abraham. 

5 The law and the knowledge of God were lost. 

6 That it is condemned also in the second. 

7 Catechetical instruction \ instruction by sounding into 
the ear. 

4 



34 



bickersteth's questions. 



menu — Does our Saviour frequently allude to the 
Old Testament? What general testimony does He 
give in the Gospel of St. Luke? (Luke xxiv. 44.) 
How are the same words applied by Josephus? 1 By 
whose inspiration is all Scripture given? (2 Tim. iii. 
16.) To what part of the Scriptures was this expres- 
sion originally applied? 

We have seen that there is full evidence to the 
Divine authority of the Old Testament in the New. 
How must we prove the Divine authority of the 
Books of the New Testament? 2 Were most of the 
Books of the New Testament always acknowledged? 
What would you infer from the doubts which existed 
with regard to a few of them? 3 Were the writers 
of these books inspired men? What do you infer? 4 
In what words does St. Paul declare this? (1 Thess. 
iv. 8.) 

The Books called Apocryphal — Were the books 
of the Apocrypha included in the Canonical books 
by the Jews? By whom did God make known his 
will in times past to the fathers? (Heb. i. 1.) Who 
was the last of the prophets? When did Malachi 
live? Did the spirit of prophecy cease amongst the 
Jews after the time of Malachi ? When were the 
Apocryphal Books written ? 5 

1 To the whole Bible. 

2 We must show that they are — 1, genuine, or written by 
those whose names they bear ; 2, authentic, or containing 
true accounts ; 3, inspired. 

3 These doubts prove their correctness, showing the 
caution with which books were admitted into the canon. 

4 That their writings also were inspired. 

6 They were written after the time of Malachi ) or at all 
events, if any of them had been written before, and that 



bickersteth's questions. 



35 



Evidence from Antiquity. — Did the early Church 
believe in the sufficiency of the Holy Scriptures to 
salvation? What is the testimony of Irenaeus? 1 Of 
Tertullian ? 2 Of St. Cyril of Alexandria? 3 Did the 
Primitive Church confirm the Jewish Canon of the 
Old Testament? 4 Whose testimony is quoted in this 
article with regard to the Apocryphal Books? Is 
the evidence of St. Jerome on this point confirmed 
by others? 5 



ARTICLE VII. 

Of the Old Testament. 

The Old Testament is not contrary to the -New; 
for both in the Old and New Testament everlasting 
life is offered to Mankind by Christ, who is the only 

by the spirit of prophecy, they would have been received 
into the canon by the Jews, which no one of them ever 
was. 

1 Iren^us. — "The scriptures are indeed perfect.' 7 (Lib. 
ii, c. 21. Oxf. Ed.) 

2 Tertullian. — "If it be not written, let him fear that 
wo that is appointed to those that put any thing to, or take 
anything from the word of God. ;; (Tert. adv. Hermogen. c.22.) 

3 St. Cyril. — "That which the holy scripture hath not 
said, how can we receive it, and put it into the catalogue 
of those things that be true." (Beveridge, vol. i. p. 268.) 

4 Eusebius, Gregory, and others give a complete cata- 
logue ; and at the council of Laodicea in the fourth cen- 
tury, the canon of the Old and New Testament was settled 
just as we receive it, excepting the book of Revelation, 
which was omitted because they were laying down rules 
for reading the scriptures in the Church. 

5 St. Athanasius. — "Besides these there are other books 
of the Old Testament not received into the canon of the 
scriptures, but only read to the catechumens, &c." (Athanas. 
Synops. S. Scripturce init.) Epiphanius. — "They are use- 
ful and profitable indeed, but are not brought into the num- 
ber of canonical books. v (Vide Beveridge^ vol. i. p. 286.) 



36 



bickersteth's questions. 



Mediator between God and Man, being both God 
and Man. Wherefore they are not to be heard, 
which feign that the old fathers did look only for 
transitory promises. Although the Law given from 
God by Moses, as touching Ceremonies and Rites, 
do not bind Christian men, nor the Civil precepts 
thereof ought of necessity to be received in any com- 
monwealth; yet notwithstanding, no Christian man 
whatsoever is free from the obedience of the Com- 
mandments which are called Moral. 

De Veteri Testamento. 
Testamentum vetus Novo contrarium non est, 
quandoquidem tarn in veteri, quam in Novo, per 
Christum, qui unicus est Mediator Dei et hominum, 
Deus et homo, aeterna vita humano generi est propo- 
sita. Quare male sentiunt, qui veteres tantum in 
promissiones temporarias sperasse confingunt. Quan- 
quam lex a Deo data per Mosen (quoad cseremonias 
et ritus) Christianos non astringat, neque civiliaejus 
praecepta in aliquarepublica necessario recipidebeant, 
nihilominus tamen ab obedientia mandatorum (quae 
rnoralia vocantur) nullus (quantumvis) Christianus 
est solutus. 

What is the first assertion in this Article? What 
proof is offered for this assertion? What conclusion 
is drawn? Into what parts may the Mosaic law be 
divided? 1 Is the ceremonial law binding on Chris- 
tian men ? Is the civil binding? Is the moral? 

You say that the Old Testament is not contrary 
to the New; What do you mean? 2 Who is the 
sum and substance of both Testaments? What re- 
lation did Moses bear to Christ? In what sense 
was Moses a mediator? 3 What does St. John de- 

1 The ceremonial, the civil, and the moral. 

2 They do not teach dhTerent doctrine. 

3 Moses was only a medium of communication with God'; 
Christ is the medium of reconciliation. 



bickersteth's questions. 



37 



dare to be the spirit of prophecy? (Rev. xix. 10.) 
Repeat the first prophecy of a Redeemer. (Gen. iii. 
15.) What was the promise given to Abraham? 
(Gen. xxii. 18.) How does Balaam prophesy of 
Christ? (Numbers xxiv. 17.) Does our Saviour 
apply this expression to Himself in the New Testa- 
ment? (Rev. xxii. 16.) Repeat the promise in Je- 
remiah xxxi. 33. How does this promise point out 
the nature of the future covenant? 1 Were the sac- 
rifices of the Jewish law sufficient in themselves to 
take away sin? (Heb. x. 4.) To what did they all 
look forward ? 

Had there been no promise of future life through 
a Redeemer, to what alone could the Old Fathers 
have limited the promises in the Old Testament? 2 
Who are meant here by the Old Fathers? Did the 
Old Fathers look only to transitory promises? Did 
Abraham? (John viii. 56.) Did Moses? (Heb. xi. 
26.) Did David? (Acts ii. 30, 31.) Did Job? (Job 
xix. 25.) How is this truth stated in the Epistle to 
the Hebrews? (Heb. xi. 13—16.) 

What is meant by the ceremonial law? 3 Why 
might we infer that the ceremonial law would not be 
binding on Christian men? 4 With regard to what 
rite of the ceremonial law did there arise a dissen- 
sion in the early days of the Church? (Acts xv. 1, 
2.) How was the dispute settled? (verse 19.) What 

1 It points out its spirituality. 

2 To temporal blessings. 

8 The law relating to the outward circumstances of 
divine worship. 

4 Because it was only instituted for a particular purpose, 
and would therefore no longer be necessary when that pur- 
pose was accomplished. 

4* 



38 



bickersteth's questions. 



advice does St. Paul give to the Colossians on this 
point? (Col. ii. 16.) How does he warn the Gala- 
tians against the use of the ceremonial law? (Gal. v. 
2.) What reason is given in the Epistle to the He- 
brews for this change? (Heb. vii. 12.) 

What are meant by civil precepts? 1 What is the 
doctrine of the Church of England with regard to 
the civil precepts of the Jewish law? What do you 
mean by a commonwealth? 2 On what grounds (of 
reason) would you infer that these precepts are not 
necessarily binding? 3 How do you infer the same 
thing from Scripture? 4 What command does St. 
Peter give with regard to the laws of men? (1 Peter 
ii. 13.) To whom was his Epistle written? Were 
the Christians to whom he wrote, living (probably) 
in many different commonwealths? What is the 
only limit of our obedience to the laws of men? 

What are meant by moral laws ? 5 How is the 
moral law summed up in Scripture? What is the 
assertion of this article with regard to the moral law ? 
Why do you infer from reason that this law is of 
perpetual obligation? 6 What is our Lord's assertion 
with regard to the moral law? (Matt. v. 17.) What 

1 Precepts relating to state polity, or civil government ; 
such, as in the Jewish law, those relating to magistrates,, 
contracts, the institution of tithes, &c. 

2 An established form of civil life. 

3 They were suited to the peculiar circumstances of the 
Jewish people ; and for this very reason we may conclude 
that they were framed for that people only. 

4 The apostles never recommended obedience to them. 

5 Moral laws are such as arise from the nature of man- 
kind in general. 

6 The moral law is the unchangeable will of God, and ia 
therefore a standing law to all nations even to the end of 
the world. 



bickersteth's questions. 



39 



direction does He give in Matthew xix. 17? What 
does St. James say of faith without obedience? 
(James ii. 17.) How will a right faith influence 
Christian men with respect to the moral law ? (Rom. 
iii. 31.) 

Evidence from Jlntiquity. — How does Justin Mar- 
tyr speak of the agreement of the Old and New Tes- 
taments? 1 What is the testimony of St. Ignatius? 2 
Of St. Chrysostom? 3 How does St. Augustine show 
that the Old Fathers did not look only for transitory 
promises? 4 How does Irenseus speak of the perpe- 
tual obligation of the moral law? 5 

1 Justin Martyr. — "The apostles have taught us as 
themselves did learn : first, the precepts of the law ; and 
then the gospel ; for what else is the law but the gospel 
foreshowed? What other the gospel than the law ful- 
filled?" (Just, quast. 101.) 

2 St. Ignatius. — " There is one God of the Old and New 
Testament, and one Mediator betwixt God and man." "All 
the saints therefore were saved in Christ, trusting in Him 
and expecting of Him." (Beveridge. Vol. i. p. 305.) 

3 St. Chrysostom. — "There is no difference but of 
names in the two Testaments, no opposition or contrariety." 
(Bev. Vol. i, p. 304.) 

4 St. Augustine. — But the Old Testament, to them that 
rightly understand it, is a prophecy of the New Testament. 
And therefore, in that first people, the holy patriarchs and 
prophets, who understood what they did, or what was done 
by them, had then the hope of eternal salvation in the 
New Testament." (Aug. contra Faust, t. 15, c. 2.) 

5 Iren^us. — "For all these things 3o not contain any 
contrariety or dissolution of the ancient moral laws, but 
their fulness and extension ; as himself saith, c Unless your 
righteousness exceed the righteousness of the Scribes and Pha- 
risees, you shall not enter into the kingdom of heaven. 7 " (Iren. 
adv. bar. I. iv. c. 13, 1.) 



40 



bickersteth's questions. 



ARTICLE VII L 

Of the Three Creeds. 

The Three Creeds, Nicene Creed, Jlthanasius' s 
Creed, and that which is commonly called the Jlpos- 
tles J Creed, ought thoroughly to be received and be- 
lieved: for they may be proved by most certain war- 
rants of holy Scripture. 

De tribus Symbolis. 

Symbola tria, Nicaenum, Athanasii, et quod vulgo 
Apostolorum appellatur, omnino recipienda sunt et 
credendarnam firmissimis scripturarum testimoniis 
probari possunt. 

What is asserted in this article? Why are the 
three Creeds thoroughly to be believed? What do 
you mean by a warrant ?* 

What is a Creed ? 2 What necessity gave rise to 
Creeds? 3 In whose name were converts to Chris- 
tianity baptized? What would therefore be required 
from them before baptism? 4 What then would be 
the earliest form that a creed would assume? 5 What 
name was given to the creed by the Greek church 

1 A proof or testimony. 

2 A summary of Christian doctrine. 

* The necessity of having definite articles of faith, ex- 
tracted from scripture ; and sufficiently concise to be com- 
mitted to memory. 

* Faith in the Trinity. 

6 It would be an amplification or expansion of the form 
of baptism. 
$ It was called a symbol. 



BICKERSTETIl's QUESTIONS. 



41 



What was signified by this title? 1 What other name 
did the creed bear in the early ages of the church? 2 

What gives authority to Creeds? 3 What sanction 
must they have? 4 Why? 5 In asserting that Holy 
Scripture contains all things necessary to salvation, 
does the Church leave her members to the unre- 
stricted exercise of their own judgment with regard 
to the interpretation of Scripture? What does she 
require from her members? 6 What great evils have 
resulted from the undue exercise of private judgment 
in this matter? 7 

The Three Creeds. — When was the council at Nice 
held? 8 By whom was it called? 9 For what pur- 
pose? 10 How many persons w r ere present? 11 How 
did they determine the rule of faith? 12 Was the 
creed then agreed upon, the same with that which has 
come down to us? 13 What addition was made after- 
wards? 14 What is meant by the expresssion, " God 

1 A watchword or token to distinguish. Christians from 
heathens. 

2 A canon or rule of faith. 

3 Holy Scripture. 

4 That of the Church. 

5 That we may know how the Church interprets Scrip- 
ture. 

6 That they put no interpretation on Scripture inconsis- 
tent with her own authorized formularies. 

7 False doctrine, heresy and schism. 

8 A.D. 325. 

9 Constantine. 

10 Principally for the purpose of condemning the opinions 
of Arius. 

11 318. 

12 They drew up a creed which was framed after primi-. 
tive models. 

13 It was the same, except that it went no further than 
the words, "I believe in the Holy Ghost." 

14 The remaining clauses were added at the council of 



42 



bickersteth's questions. 



of God?" 1 How do you understand the words 
"Light of Light?" 2 What passage of Scripture 
corresponds with this expression? (Heb. i. 3.) What 
is meant by the expression " the Lord/' as applied 
to the Holy Spirit? Where is the Holy Spirit said 
to be the * Giver of Life?" (Gen. i. 2; Rom. viii. 
11.) 

Who was Athanasius? 3 What is the probable 
date of the Creed which bears his name? 4 What ap- 
pears to have been the design of this Creed ? 5 What 
do the damnatory clauses in this Creed show? 6 On 
what passage of Scripture are they founded ? (Mark 
xvi. 16.) What is the meaning of the word " incom- 
prehensible/' as used in this Creed? 7 

Why is the Apostles' Creed so called? Why do 
you conclude that it was not drawn up by the Apos- 
tles? 8 Mention one early instance of confession of 
faith before baptism, in the Acts of the Apostles. 
(Acts viii. 36, 37.) 

What was the design of the three Creeds? Can 
the different doctrines contained in these Creeds be 
shown to have been the received doctrines of the 
primitive Church? 9 

Constantinople, A. D. 381, excepting that which declares 
that the Holy Ghost "proceeds from the Son/' 7 which was 
added still later by the Western Church. 

1 God proceeding from God. 

2 Light proceeding from light, as a ray from the sun. 

3 A member of the Nicene Council, afterwards bishop of 
Alexandria. 

4 The fourth century. (See Hooker, B. v. § 42.) 

5 To defend the apostolic doctrine. 

6 The necessity of sound faith as well as sound practice. 

7 "Incapable of bounds, 77 or "'infinite.' 7 

8 Because if so, it would have been uniform and preserved, 
? They can all be shown independently to have been so. 



bickersteth's questions. 



43 



PART III. 

DOCTRINES RELATING TO CHRISTIANS AS INDIVIDUALS. 



ARTICLE IX. 
Of Original or Birth-sin. 

Original Sin standeth not in the following of Adam-, 
(as the Pelagians do vainly talk;) but it is the fault 
and corruption of the nature of every man, that 
naturally is engendered of the offspring of Adam; 
whereby man is very far gone from original righ- 
teousness, and is of his own nature inclined to evil, 
so that the flesh lusteth always contrary to the spi- 
rit; and therefore in every person born into this 
world, it deserveth God's wrath and damnation. 
And this infection of nature doth remain, yea in them 
that are regenerated; whereby the lust of the flesh, 
called in the Greek, phronema sarkos, which some 
do expound the wisdom, some sensuality, some the 
affection, some the desire, of the flesh, is not sub- 
ject to the Law of God. And although there is no 
condemnation for them that believe and are bap- 
tized, yet the Apostle doth confess, that concupi- 
scence and lust hath of itself the nature of sin. 

De peccato Originali. 

Peccatum originis non est (ut fabulantur Pelagiani) 
in imitatione Adamx situm, sed est vitium, et depra- 
vatio naturae cujuslibet hominis ex Adamo naturaliter 
propagati; qua fit, ut ab originali justitia quam lon- 
gissime distet; ad malum sua natura propendeat; et 
caro semper adversus spiritum concupiscat; unde in 
unoquoque nascentium, iram Dei atque damnationem 
meretur. Manet etiam in renatis hsec naturae de- 



44 



bickersteth's questions. 



pravatio; qua fit ut affectus carnis, Grsece tyoi^/ia 
(tapxos, (quod alii sapientiam, alii sensum, alii affectum, 
alii studium carnis interpretantur,) legi Dei non sub- 
jiciatur. Et quanquam renatis et credentibus nulla 
propter Christum est condemnatio, peccati tamen in 
sese rationem habere concupiscentiam, fatetur Apos- 
tolus. 

What is the subject of this Article? What is the 
meaning of the word original? 1 To what kind of 
sin is original sin commonly opposed ? Who was 
Pelagius? 2 What was the error of his followers 
with regard to original sin ? 3 How is it defined in 
this article? Why is it said to be the fault of our 
nature? 4 Why the corruption ? 5 Why is this descrip- 
tion limited to "every man that naturally is engen- 
dered of the offspring of Adam ?" 6 What was man's 
original righteousness? 7 How does the article de- 
scribe his fallen state ? What is meant by the Jlesh ? 8 
Who are meant by " them that are regenerated ?" 9 
How are the Greek words quoted in this article 
translated in the English Bible? 10 What is concu- 
piscence? 11 

1 That which was in the beginning. 

2 A Welshman who lived in the beginning of the fifth 
century, and held many dangerous opinions. 

3 They held that mankind are not born sinners ; and that 
Adam hurt his posterity only by giving them so bad an 
example, and not by propagating his sin to them. 

4 Because we are guilty of it. 

5 Because we are degenerated by it. 
6 - That Christ might be excluded. 

7 The image of God in his soul. 

8 Man in his natural state. 

9 Those who are baptized. The words regenerated and 
baptized are both translated from the word "renatis" in the 
Latin. 

10 To be carnally minded. 

n Irregular and unlawful desire. 



bickersteth's questions. 



45 



What are the propositions contained in this Ar- 
ticle P 1 

Do infants, as well as adults, require a Mediator? 
What follows from hence ? 2 Repeat Genesis viii. 
21. What is the reason assigned in this passage 
why God should not again destroy the world? Re- 
peat Galatians v. 17. What do you mean by the 
flesh? How does St. Paul describe "them that are 
after the flesh?" (Rom. viii. 5.) 

What strong internal evidence does every man 
possess that his nature is corrupt? 3 We see a simi- 
larity of nature in animals. Whence is this derived? 
If Adam had begotten a son before he fell, what 
would have been the original state of that son ? 4 In 
what state was Adam when he begot children ? 5 
What was the consequence to them ? 6 How is this 
expressed in Genesis v. 3? In what sense does St. 
Paul affirm that Levi might be said to have paid 
tithes to Melchisedec? (Heb. vii. 9, 10.) In whose 
loins was the whole human nature when Adam 
fell? What follows from hence? 7 Repeat 1 Cor. 

1 (1,) That our nature is corrupt. (2,) That this corrup- 
tion is derived from our first parents. (3 ? ) That it de- 
serves wrath. (4,) That this infection remains after bap- 
tism. (5 ? ) That it is not then liable to condemnation. 

2 That they have sin in them to be remitted. 

3 Evil passions working in his mind. 

4 He would have been formed, like his father, in the 
image of God. 

5 Corrupt and mortal. 

6 They were born into the world corrupt and mortal, 

7 The whole human nature fell in him. 

5 



46 



bickersteth's questions. 



xv. 22. How does David attest this truth ? (Psalm 
li. 5.) How is it expressed by Job? (xiv. 4.) Re- 
peat Psalm lviii. 3. Why do you infer that this ap- 
plies to all ? (Romans iii. 23.) 

Repeat Romans v. 12 — 19. Why has death 
passed upon all men ? In whom have all men 
sinned? What does sin deserve? What then do 
all men deserve ? What is this sin called in the pas- 
sage just quoted ? x What is meant by the word of- 
fence in this passage? 2 

Is original sin removed by baptism ? 3 Repeat 
Galatians v. 17. What was the condition of the 
persons to whom these words were written ? Repeat 
St. Peter i. ii. 11. Is this charge given to baptized 
persons? Repeat James i. 14. Does this apply to 
Christians ? Show from St. James the difference 
between original and actual sin ? 4 

What is the passage quoted in the latter part of 
this Article? (Rom. viii. 1.) 

Evidence from Antiquity. — Was the doctrine of 
original sin the belief of the early Church ? 5 What 

1 An offence. 

2 The act of sinning. 

3 No. Its guilt is removed, so that children who die 
before they are old enough to be accountable are thereby 
saved : but if they grow up the inclination to sin remains, 
which they have grace given to them to resist. 

4 Original sin is the lust within us which "draws us 
away and entices us. 7 ' Actual sin is <<lust having con- 
ceived and brought forth sin. 7; (James i. 14, 15.) 

6 The term original sin was not adopted till the doctrine 
was questioned in the fifth century. The doctrinej how- 
ever, has always been that of the Catholic Church. 



bickersteth's questions. 



47 



is the testimony of Clement of Rome ? x Of Clement 
of Alexandria ? 2 Of Cyprian ? 3 



ARTICLE X. 

Of Free- Will 

The condition of man after the fall of Adam is such, 
that he cannot turn and prepare himself, by his own 
natural strength and good works, to faith, and calling 
upon God: Wherefore we have no power to do good 
works pleasant and acceptable to God, without the 
grace of God by Christ preventing us, that we may 
have a good will, and working with us, when we 
have that good will. 

&e libero Arbitrio. 
Ea est hominis post lapsum Adae conditio, ut sese 
naturalibus suis viribus, et bonis operibus, ad fidem 
et invocationem Dei convertere et prseparare non 
possit. Quare absque gratia Dei (quae per Christum 
est) nos prasveniente, ut velimus, et cooperante, dum 
volumus, ad pietatis opera facienda, quae Deo grata 
sunt et accepta, nihil valemus. 

1 Clement of Rome. — -"Moreover it is thus also written 
concerning Job, i Job was just, without blame, upright, one 
that feared God, and shunned all evil f but the same per- 
son accusing himself, says, 'There is no one free from, 
pollution, even though his life be but one day long, 7 n (S. 
Clem, ad Corinth, c. 17.) 

2 Clement of Alexandria.— He speaks of our being 
"by nature totally alienated from God. ;; (Clem. Alex. 
Strom, ii. § 20.) 

3 Cyprian. — u There were before Christ also famous mem 
prophets and priests ; but being conceived and born in sin 7 
they wanted neither original nor personal guilt. ' ; (Cyp. de 
jejunio et tentat. [Quoted by Beveridge^ Vol. i. p. 364.J) 



48 



bickersteth's questions. 



What was the state of man's will before the fall ?* 
Was this freedom entirely lost when man fell from 
God ? 2 What then does this Article assert to be the 
condition of man since the fall ? What is meant by 
" faith and calling upon God ?" 3 Good works are 
twice spoken of in this Article; to what condition of 
man do they refer when first mentioned ? 4 To what 
afterwards ? 5 Repeat the latter part of this Article. 
What are the two points to be proved ? 6 

In what sense is the word preventing used in this 
Article V Is the necessity of preventing grace de- 
clared in the Old Testament? How does David 
show its necessity? (Psalm li. 10.) How is this 
truth asserted by our Saviour? (John xv. 5. last 
clause.) Repeat John yi. 44. What is meant by the 
expression drawing in this passage ? 8 How was it 
that Lydia attended to the things spoken of by St. 
Paul? (Acts xvi. 14.) How does St. Paul describe 
the method of salvation ? (Ephes. ii. 8, 9.) 

Is man a responsible being? By what criterion 
is he to be judged hereafter ? 9 Would it consist with 
God's moral government to judge men hereafter for 
works over which they have had no control? What 
was the charge which Joshua was directed to give to 

1 It was absolutely free to choose the good and refuse 
the evil. 

2 It became corrupted and degenerated. 

3 Christianity. 

4 His unregenerated state. 

5 His state as a baptized Christian. 

6 (1,) The necessity of grace preventing us ? and (2 7 ) the 
necessity of grace working with us. 

7 Going before. Inclining. 

8 Persuading by moral means, and fit motives. 

9 By his works. 



BICKERS T E T H *S QUESTIONS. 



49 



the Israelites? (Joshua xxiv. 15.) What choice did 
they then make? (Josh. xxiv. 22.) Repeat our Sa- 
viour's words (Luke xiii. 24.) What is the mean- 
ing of the word strive? 1 What is St. Paul's advice 
to the Philippians? (ii. 12. last clause.) What 
reason does he give? (verse 13.) What passage in 
the Article do these two verses illustrate ? What, 
motives are employed in Scripture to urge men to 
holiness? 2 What do these various motives imply ? 3 
Is the grace of God irresistible? What do you mean 
by irresistible? What is, St. Paul's exhortation to 
the Corinthians? (2 Cor. vi. 1.) If men receive the 
grace of God in vain, how is this to be accounted for? 4 
Evidence from Antiquity— -What was the error of 
the Pelagians with regard to the subject of this Ar- 
ticle? 5 When controversy arose upon this point, 
what was the opposite error into which men fell ? 6 
What is the testimony of Irenseus with regard to the 
insufficiency of man ? 7 Of St. Augustine? 8 How 
does Clement of Alexandria attest the necessity of 
human exertion? 9 

1 The Greek word is w/G>vi£sG$G ; use every exertion ) be 
in an agony. 

2 Exhortations, promises, threatenings, &c. 

3 The necessity for our own exertions. 

4 They will not co-operate with God. 

5 They asserted that men were able by their own natural 
strength to turn to God. 

6 They denied the free agency of man. 

7 Irenjeus. — "-No man who does not partake of the 
blessing and assistance of the Lord, can procure to himself 
the means of salvation.' 7 (Iren> Adv. Hcer. I. iv. c. 13.) 

8 St. Augustine. — "As none can begin a good work 
without the Lord, so none can perfect it without the Lord. ;r 
{Aug. cont. Pelag. h 2.} 

9 Clement of Alexandria. — -" God favours and co-ope- 
rates with willing minds.' ? (Clem. Alex. Quis. dives salveturt 
c. 21.) 

5*- 



50 



bickersteth's questions- 



ARTICLE XL 

Of the Justification of Man* 

We are accounted righteous before God, only for 
the merit of our Lord and Saviour Jesus Christ by- 
Faith, and not for our own works or deservings: 
Wherefore, that we are justified by Faith only is a 
most wholesome Doctrine, and very full of comfort, 
as more largely is expressed in the Homily of Justi- 
fication. 

De hominis justificatione. 
Tantum propter meritum Domini ac Servatoria 
nostri Jesu Christi, per fidem, non propter opera, et 
merita nostra, justi coram Deo reputamur. Quare 
sola fide nos justificari doctrina est saluberrima, et 
consolationis plenissima, ut in homilia de justifica- 
tione hominis fusius explicatur. 

What is the subject of this Article? What do you 
mean by justification? 1 On account of what are we 
justified? 2 By what means do we apply that merit 
to ourselves? 3 How is this doctrine expressed in 
the Communion Service? 4 Why is it a wholesome 
doctrine? 5 Why is it full of comfort? 6 What is 
the Homily referred to at the close of this Article? 7 

1 The being accounted righteous. 

2 The merit of our Lord and Saviour Jesus Christ. 

3 By faith. 

4 "Humbly beseeching thee to grant, that by the merits 
and death of thy Son Jesus Christ, and through faith in his 
blood, we and all thy whole Church may obtain remission 
of our sins, &c. ;; (Post Communion Service.) 

5 Because it humbles pride. 

6 Because it prevents despair. 

7 That of the salvation of all mankind, 



bickersteth's questions. 



51 



What are the three points asserted in this Article? 1 

Repeat Romans iii. 28. What are here excluded 
from being the means of our justification? How is 
this doctrine repeated in another Epistle? (Gal. ii. 
16.) Repeat Ephes. ii. 8, 9. What is the meaning 
of the words " ye are saved " in this passage ? 2 

Repeat Romans iii. 24 — 26. What is a propitia- 
tion? 3 What then is the ground of our justification? 
What do you mean by being justified freely ? 4 

Repeat Romans v. 1. Repeat Gal. ii. 16. 

When St. Paul declares that we are accounted 
righteous by faith only, does he mean that a mere 
nominal faith will be sufficient? Show the insuffi- 
ciency of a mere nominal faith from his own state- 
ment in another passage? (Romans ii. 13.) What 
does St. James say of faith without works? (St. 
James ii. 20.) What was the particular error 
against which St. Paul wrote in his Epistle to the 
Galatians? 5 What was the opposite error against 
which St. James appears to have written? 6 Is there 
any inconsistency between them? For example; 
By means of what was the thief on the cross justi- 
fied ? What proof did he give of his repentance and 
faith? What must he have done had he lived ? 

Evidence jrom Jlntiquity. — Was the doctrine of this 

1 We are not justified on account of our own works • 
(2 ; ) but on account of the merit of Christ; (3 ; ) and this 
benefit is communicated to us through faith. 

2 Ye are put into a state of salvation. 

3 An atonement. A means of reconciliation. 

4 Gratuitously; without being earned. 

5 That of seeking justification hy the works of the law. 

6 Taat of supposing that faith alone was sufficient. 



52 



bickersteth's questions. 



Article that of the early Christians ? What is the- 
testimony of Clement of Rome P 1 Of Polycarp ? 2 



ARTICLE XII. 

Of Good Works* 
Albeit that Good Works, which are the fruits of 
Faith, and follow after Justification, cannot put away 
our sins, and endure the severity of God's Judgment; 
yet are they pleasing and acceptable to God in Christ, 
and do spring out necessarily of a true and lively 
faith; insomuch that by them a lively faith may be 
as evidently known as a tree discerned by the fruit. 

T)e bonis Operibus. 
Bona opera, quas sunt fructus fidei, et justificatos 
sequuntur, quanquam peccata nostra expiare, et divinr 
judicii severitatem ferre non possunt; Deo tamen 
grata sunt, et accepta in Christo, atque ex vera et 
viva fide necessario profluunt, ut plane ex illis asque 
fides viva cognosci possit, atque arbor ex fructu ju- 
dicari. 

What is the history of this Article? 3 Against 
what two errors does it appear to be directed? 4 
What are the propositions contained in it? 5 

1 Clement. — " We are not justified by ourselves, neither 
by our own wisdom, or knowledge, or piety, or works that 
we have done in the holiness of our hearts ; but by that 
faith by which God Almighty has justified all men from 
the beginning/' (Clem. Ep. ad Corinth, c. 32.) 

2 Polycarp. — " Ye are saved by grace, not by works^ 
but by the will of God, through Jesus Christ 7 ' (S. Poly- 
carp. ad. Phil. § 1.) 

3 It did not exist in those of Edward YI. 1552 ; but was, 
added in 1562. 

4 That of the Romanists, who hold that good works are 
meritorious* and that of the Antinomians and others, whc 
hold that faith only js sufficient. 

5 That good works cannot put away sin, or endure 



bickersteth's questions. 



53 



What do you mean when you say that good works 
cannot put away sins? 1 Why cannot they endure 
the severity of God's judgment? 2 How does Isaiah 
describe the righteousness of man? (lxiv. 6.) How 
is the same truth asserted by Job? (ix. 30, 31.) By 
the Psalmist? (cxxx. 3.) By St. James? (James iii. 2.) 

On what grounds of reason might we infer that 
good works are pleasing to God? 3 What exhorta- 
tion does Christ give with regard to good works ? 
(Matt. v. 16.) If God is glorified, what may we 
conclude ? 4 Whose workmanship does St. Paul de- 
clare Christians to be? (Ephes. ii. 10.) For what 
purpose are they created in Christ Jesus? What 
did St. Paul desire Titus to u affirm constantly?" 
(Titus iii. 8.) How are Christians to please the 
Lord? (Coloss. i. 10.) 

It appears then that good works have no merit, 
and cannot endure the Divine scrutiny; but they are 
nevertheless pleasing to God. Through whom are 
they pleasing? In whom are Christians created 
unto good works? (Ephes. ii. 10.) When are they 
thus created? 5 By virtue of what then are their 
good works acceptable to God? 6 In whose name 
does St. Paul admonish the Colossians to do all things? 
(iii. 17.) 

the severity of God ; s judgment ; (2 ? ) That they are never- 
theless pleasing; (3,) Trie y are pleasing through Christ's 
merits; (4 ; ) They spring necessarily from a lively faith. 

1 They cannot expiate them. 

2 Because they are not perfect. 

3 Because God commands them to be done 7 and requires 
them as necessary to salvation, 

4 That He is pleased, 

5 In their baptism. 

6 By virtue of their admission into the Christian covenant. 



From what do these good works necessarily 
spring? From what kind of faith? To what faith 
is this opposed P 1 How is the goodness of a tree 
known ? How is the nature of a Christian's faith 
known ? By what does St. Paul say faith worketh? 
(Gal. v. 6.) What does St. John say of him who 
says he loves God, and keeps not his commandments? 
(1 John ii. 4.) 

Evidence from Antiquity. — In what terms does St. 
Cyril speak of the imperfection of good works? 2 
How does Justin Martyr show the necessity of good 
works? 3 How does St. Chrysostom connect faith 
and good works? 4 



ARTICLE XIII. 

Of Works before Justification. 

Works done before the grace of Christ, and the in- 
spiration of his Spirit, are not pleasant to God, foras- 
much as they spring not of faith in Jesus Christ, nei- 
ther do they make men meet to receive grace, or (as 
the School-authors say) deserve grace of congruity: 
yea rather, for that they are not done as God hath 
willed and commanded them to be done, we doubt 
not but they have the nature of sin. 

1 A dead or heartless faith. 

2 Cyril. — "That which seems to be done well by us. 
cannot escape reprehension and blame, if it be narrowly 
searched into. j; 

3 Justin Martyr. — " Christ hath declared that not they 
who only profess his religion, but they who do the works 
which He hath commanded them, shall be saved. (Just. 
Mar. Apol. i. c. 16.) 

4 St. Chrysostom. — "As soon as ever thou hast believed, 
thou wilt be adorned also with good works."- (Chrysost. 
Sermo. de lege et fide.) 



bickersteth's questions. 55 

De Operibus ante Juslificationem. 
Opera quse fiunt ante gratiam Christi et Spiritus 
ejus affiatum, cum ex fide Jesu Christi non prodeant, 
mimine Deo grata sunt, neque gratiam (ut multi vo- 
cant) de congruo merentur. Immo cum non sunt 
facta ut Deus ilia fieri voluit et prsecepit, peccati ra- 
tionem habere non dubitamus. 

What is the subject of this Article ? What state 
or condition of man does it refer to? What does it 
affirm with regard to " works done before the grace 
of Christ, and the inspiration of his Spirit V n Why 
are they not pleasing to God? Who say that such 
works deserve grace of congruity ? Who were the 
School authors? 2 What did they mean by grace of 
congruity ? 3 

On what grounds of reason would you infer that 
works before justification are not pleasant to God? 4 
What is the natural state of man since the fall ? What 
follows from hence? 5 How does St. Paul speak of 
the plan of salvation? (Titus iii. 4, 5.) What does 
he exclude from having any merit to obtain justifica- 

1 (1,) That they are not pleasant to God; (2,) That they 
do not deserve grace ; (3,) That they have the nature of sin. 

2 Students in divinity, who appeared in the eleventh 
century, and strove to explain scripture on philosophical 
principles. 

3 Grace of congruity (gratiam de congruo) means grace 
which it is fair and equitable that a man should receive. 
The School authors devised a theory that by a certain 
meritorious meetness. d priori, for the reception of God's 
grace, the party claimed it de congruo, as that which it 
was fitting he should receive ) and that having once re- 
ceived it, he might then claim its further extension as a 
right, de condigno. 

4 All actions are considered by the Divine Being with 
reference to their motives, and unless these be good, the 
action, however outwardly good, cannot be pleasant to God. 

5 That his works in his natural state must be corrupt. 



56 BICKERSTETIl's QUESTIONS. 

tion? By what does he say that Christians are 
saved? (Ephes. ii. 8.) Were those persons actually 
saved at that time? What then? By what then 
were they put into a state of justification ? 

We have seen that works performed before the 
grace of Christ are not pleasant to God, and do not 
deserve grace. What is affirmed farther with regard 
to them ? Repeat 1 John v. 17. Repeat Acts xvii. 
30. What was God pleased to overlook ? What do 
you infer from hence? 1 What does our Lord say 
is the work of God? (John vi. 29.) From what 
principle then must every work proceed in order 
that it may be pleasing to God ? 2 Whose gift is faith? 

Evidence from Antiquity.— Was the doctrine of 
this Article that of the early Church ? In what 
terms does St. Jerome speak of works before justifi- 
cation ? 3 St. Chrysostom ? 4 Gregory? 5 

1 That this ignorance was sinful . though not punished. 

2 From the principle of faith. 

3 St. Jerome. — a Let us pronounce our sentence against 
those who do not believe in Christ, and yet think them- 
selves valiant , and wise, and temperate, and just, that they 
may know that there is none can live without Christ, with- 
out whom all virtue lies in vice." (Hierom. in Gal. c. 3.) 

4 St. Chrysostom. — "You shall find many which have 
not the true faith, and be not of the flock of Christ, and 
yet, as it appeareth, they flourish in good works of mercy; 
you shall find them full of pity, compassion, and given to 
justice; and yet for all that they have no fruit of their 
works, because the chief work lacketh." (Chrysost. Sermo 
de fide, Uge : et Spiritu Sancto.) 

5 Gregory. — " If faith be not first begotten in our hearts, 
all the other things cannot be good, though they may seem 
good." (Gregor. Moral. I. 2. [Quoted by Beveridge. VoL ii. 
p. 42.]) 



sickersteth's questions. 



57 



ARTICLE XIV. 

Of Works of Supererogation. 

Voluntary Works besides, over and above God's 
Commandments, which they call Works of Superero- 
gation, cannot he taught without arrogancy and im- 
piety: for by them men do declare, that they do not 
only render unto God as much as they are bound to 
do, but that they do more for his sake, than of boun- 
den duty is required: whereas Christ saith plainly, 
When ye have done all that are commanded to you, 
say, We are unprofitable servants. 

De Operibus Supererogationis. 
Opera quae supererogationis appellant, non possunt 
sine arrogantia et impietate praedicari. Nam illis de- 
clarant homines, non tantum se Deo reddere quae 
tenentur, sed plus in ejus gratiam facere quam debe- 
rent; cum aperte Christus dicat, cum feceritis om- 
nia quaecumque praecepta sunt vobis, dicite, Serviin- 
utiles sumus. 

Against what erroneous doctrine is this Article 
directed ? What is the meaning of the word super- 
erogation? 1 How is this doctrine applied by the 
Church of Rome? 2 Why is it an arrogant doctrine? 3 
Why is it impious? 4 

1 The performance of more than duty requires. It is 
thus derived ; from rogo, to carry a law ; erogo, to make out 
an order for money from the treasury, or to pay; super erogo, 
to pay over and above what is due. 

2 It is asserted that Christ did and suffered more than 
was necessary, and that the saints have done the same ; 
and that this surplus of merit is placed at the pope's dis- 
posal, to dispense for remission from purgatory, by indul- 
gences. 

3 Because it exalts human merit. 

4 Because it takes away from the honour of Christ. 

6 



58 



bickersteth's questions. 



What are the two propositions denied in this Ar- 
ticle? 1 Quote a passage from Scripture to disprove 
the first. (Luke xvii. 10.) What passage disproves 
the second? (Psalm xlix. 7.) 

By what method of reasoning has it been attempted 
to establish this error? 2 Is there any ground for 
such distinction in Scripture? How much obedience 
do the precepts of the Bible require? How is the 
moral law summed up by Christ? For whose use 
was the Lord's prayer designed? What do we pray 
to be forgiven in that prayer? What are our sins 
called in the Lord's prayer as recorded by St. Mat- 
thew? 3 But if Christians must pray daily for for- 
giveness of their debts, can they have any surplus 
merit? When Christ required the young man to 
sell all that he had, was it optional with him whether 
he would do so or not? Was that charge a precept, 
or only a counsel? What moral evil results from 
this doctrine? 4 

Does it appear from Scripture that there will be 
differences of rewards hereafter? 5 Was this the 

1 (I,) That a man is able to do more than is necessary 
for his own salvation ; (2 5 ) That he is able to transfer the 
merit of the surplus to others. 

2 By making a distinction between the precepts and the 
counsels of religion ; the former being asserted to be neces- 
sary, and the latter only voluntary. 

s Debts. 

4 It tends to damp our ardour in the pursuit of holiness, 
from the idea that we have already gained merit enough, 
and therefore need strive no more. 

6 It is' expressly declared that God will reward every 
one according to his works. The same thing is also im- 
plied in the parable of the pounds, and in 1 Cor. xv. 41, 42. 



bickersteth's questions. 



59 



view of the early Christians? 1 Does this doctrine 
give any countenance to that of Supererogation? 2 

Evidence from Antiquity — When was the doctrine 
of Works of Supererogation first held ? 3 Is the tes- 
timony of the early Church decisive against it? 
What is the language of St. Basil? 4 St. Cyprian? 5 
St. Augustine? 6 



ARTICLE XV. 

Of Christ alone without Sin. 

Christ in the truth of our nature was made like 
unto us in all things, sin only except, from which he 
was clearly void, both in his flesh, and in his spirit. 
He came to be a Lamb without spot, who, by sacrifice 
of himself once made, should take away the sins of 
the world, and sin, as Saint John saith, was not in 
him. But all we the rest, although baptized, and born 
again in Christ, yet offend in many things; and if we 
say we have no sin, we deceive ourselves^ and the 
truth is not in us.. 

1 " It has been the ancient and constant tradition of the 
Church, testified by the unanimous consent of all the 
fathers. ;? (Jos. Mede, Sermon on Matt. x. 41.) 

2 None whatever, because the reward of the greatest 
saint is a reward of grace, and not of debt. 

3 In the twelfth century. 

4 St. Basil. — "He that cannot make satisfaction, or pro- 
pitiate God for his own sins, how can he do it for another V 7 
(Basil in Psalm. 48.) 

5 St. Cyprian. — li We ought not to glory in any thing, 
since nothing is our own." (Cyprian. Testim. I. in. c. 4.) 

6 St. Augustine. — " Brethren may die for brethren, yet 
the blood of any martyr is not poured out for the forgiveness 
and remission of their brethren's sins, as He did for us." 
(Aug. in Joh. tract 84.) 



60 



BICKERSTETH*S QUESTIONS. 



De Christo, qui solus est sine peccato. 

Christus in nostrae naturae veritate, per omnia si- 
milis factus est nobis, excepto peccato^ a quo prorsus 
erat immunis, turn in carne, turn in spiritu. Venit 
ut agnus, absque macula, qui muntti peccata per ini- 
molationem sui semel faetam tolleret, et peecatum 
(ut inquit Johannes) in eo non erat; sed nos reliqta 
etiam baptizati, et in Christo regenerati, in multis ta- 
men offendimus omnes. Et si dixerimus, quod pec- 
catum non habemus, nos ipsos seducimus, et Veritas 
in nobis non est. 

What is the subject of this Article? What da 
you mean by " the truth of our nature ? m What is 
meant by being " clearly void ?" 2 What kind of sin 
is here intended? 3 Who are meant by "all we the 
rest?" 4 

There are two assertions in this Article. What 
are they? 5 

The Sinlessness of Christ* — For what purpose did 
Christ come into the world? Supposing that Christ 
had been guilty of any sin, what would He have re- 
quired? 6 Why was Christ miraculously conceived? 7 
In what likeness did God send His own Son? (Rom. 
viii. 3.) For what purpose? Could Christ have 
condemned sin, if He had been sent in sinful flesh? 
For what purpose did the Father make Him to be 
sin for us? (2 Cor. v. 21.) What do you mean by 

1 The reality or verity of our nature. " Very man.' 7 

2 Entirely, altogether free. The Latin is prorsus. 

3 All sin, original and actual. 

4 All mankind ; as described in Article IX. 

6 (!,) The sinlessness of Christ, and (2,) the sinfulness 
of man after regeneration. 

6 A redeemer. 

7 That He might be free from sin.. 



bickersteth's questions. 



01 



" being made sin" in this passage? 1 What was it 
necessary that Christ should be, in order that we 
might be made " the righteousness of God in Him?" 
What was the Paschal Lamb? Why was it required 
to be without blemish? What do you mean by a 
type? How do you know that the Paschal Lamb 
was a type of Christ? 2 What is the testimony of 
St. Peter to this point? (i Pet. i. 19.) What is our 
Lord's own testimony as to His own sinlessness? 
(John viii. 46.) How is this truth asserted by St. 
John ? (1 John iii. 5*) 

This Article asserts that Christ was entirely free 
from sin, both in his flesh, and in his spirit. Is this 
distinction observed in Scripture? (2 Cor. vii. 1.) 
What are sins of the flesh? 3 What does St. Paul 
say of fornication? (1 Cor. vi. 18.) What do you 
mean by being peccable? 4 Was Christ peccable? 5 

The sinfulness of man after regeneration. — From the 
Old Testament. How does Solomon speak of the 
tendency of man to sin? (1 Kings viii.. 46.) How 
is Abraham described? (2 Chron.^x. 7.) Did Abra- 
ham offend notwithstanding? (Genesis xx.) What 
was the sin of Moses? 

From the New Testament. What is the testimony 

1 A sin-offering. An atonement for sin. 
* John i. 29. 

3 Sins in which the body is especially concerned, as in- 
temperance, lust, &c. Sins of the spirit are those in which 
the mind is especially concerned, as pride, revenge, &c. 

4 Liable to sin. 

6 No j He was entirely free from all sin, and all ten- 
dency to sin, either of body or mind. 

6* 



62 



bickersteth's questions. 



of St. James to this point? (James iii. 2.) Of Si 
John? (1 John i. 8.) How does St. Paul confess 
his sinfulness? (1 Tim. i. 15.) Why did St. Paul 
withstand St. Peter to his face at Antioch? (Gal. ii. 
11.) What is the character given in St. Luke of 
Zacharias and his wife? (Luke i. 6.) Show from 
what follows that Zacharias was not entirely free 
from sin ? x (verse 20.) What petition in the Lord's 
prayer implies the tendency of man to sin? 

Some persons have supposed that those who are 
regenerate are entirely free from sin. On what pas- 
sage of Scripture has this opinion been founded? (1 
John iii. 9.) How do you understand the expression 
" he cannot sin ?" 2 Why do you conclude that this 
is St. John's meaning? 3 Other persons have sup- 
posed that the regenerate do sin, but that it is no 
sin in them. On what Scripture passage is this er- 
ror built? (Rom. viii* 1.) How is the statement in 
the first clause of this text qualified in the second? 
Whence have these and similar errors arisen? 4 

Evidence from Antiquity* — What is the testimony 
of Justin Martyr to the sinlessness of Christ? 5 Of 

1 He disbelieved the message of the angel, and was* 
punished with dumbness. 

2 He cannot sin wilfully and habitually. 

3 Because the same apostle says, (i. 8 ; ) "If we say that 
we have no sin 7 we deceive ourselves, and the truth is not 
in us." 

4 From interpreting too absolutely particular passages^ 
instead of comparing spiritual things with spiritual. 

6 Justin Martyr. — "That only unreprovable just man." 
(Just. Dialog, cum Tryph.) 



bickersteth's questions. 



63 



Cyril of Alexandria? 1 Of Augustine? 2 How does 
Clement of Alexandria speak of the sinfulness of 
man ? a 



ARTICLE XVI. 

Of Sin after Baptism. 

Not every deadly sin willingly committed after 
Baptism is sin against the Holy Ghost, and unpardon- 
able. Wherefore the grant of repentance is not to 
be denied to such as fall into sin after Baptism. Af- 
ter we have received the Holy Ghost, we may de- 
part from grace given, and fall into sin, and by the 
grace of God we may arise again, and amend our 
lives. And therefore they are to be condemned, 
which say, they can no more sin as long as they live 
here, or deny the place of forgiveness to such as 
truly repent. 

De Peccato post Baptismum. 

Non omne peccatum mortale post Baptismum vo- 
luntarie perpetratum est peccatum in Spiritum Sanc- 
tum, et irremissible. Proinde lapsis a Baptismo in 
peccata, locus pcenitentiae non est negandus. Post 
acceptum Spiritum Sanctum possumus a gratia data 
recedere atque peccare, denuoque per gratiam Dei 
resurgere ac recipiscere; ideoque ill i damnandi sunt 

1 Cyril. — " Christ was the first and the only man upon 
earth that did not commit sin, neither was guile found in 
his mouth." (Cyril de recta fide.) 

2 Augustine. — "Perhaps it is not without cause, that 
when we often find in scripture that when men are said to 
be without complaint , we can find none said to be without 
sin, but that one alone of whom it is openly said, Him who 
did not know sin." (Aug. de not. et grat.) 

5 Clement of Alexandria. — "The word alone is with- 
out sin; for to sin is natural and common to all." (Clem. 
Alex. Pcedagog. I. 3, c. ult.) 



64 BICKERSTETH^S QUESTIONS. 

qui se, quamdiu hie vivant, amplius non posse pec- 
care affirmant, aut vere resipiscentibus venise locum 
denegant. 

What is the subject of this Article? What are 
meant by deadly sins? 1 What may we infer from 
the expression " not every deadly sin" is unpardon- 
able? 2 What is the difference between the asser- 
tion of this Article, and that of the last with regard 
to the tendency of man to sin ? 3 What is meant by 
the place of forgiveness? 4 

There are three assertions in this Article — 

(1) That man may fall from grace after Baptism. 

(2) That he cannot be assured that he shall not 
fall. 

(3) That he may rise again. 

Man may fall from grace after Baptism. What may 
we infer from the numerous exhortations, &c, of 
Scripture to perseverance ? 5 How does St. Paul speak 
of his liability to fall? (I Cor. ix. 27.) In the parable 
of the seed sown, some fell upon the rocky ground; 
what became of it after it had sprung up? What do 
you infer? Against what does St. Paul caution the 

1 In one sense every sin is deadly; but deadly sins here 
mean known and deliberate sins ; as opposed to sins of ig- 
norance or infirmity. 

2 That a sin may be a deadly sin, and yet not the sin 
against the Holy Gnost ; the only one which is declared to 
be unpardonable. 

3 The last article asserted this — that, through the remain- 
ing sinfulness of nature we must commit sin after baptism ; 
this asserts that a man may commit sin after baptism^ and yet 
not be finally lost. 

4 The Latin version is locus venice, in allusion to the an- 
cient practice of assigning a particular place in the Church 
to penitents; it means the grant of forgiveness. 

5 Our liability to fall. 



BICKERSTETIl's QUESTIONS. 



65 



Corinthian Christians in 1 Cor. viii. 9? What does 
he say might be the result of their conduct? (verse 
II?) 1 On what condition is it asserted that Chris- 
tians are the house of Christ? (Heb. iii. 6.) Repeat 
Heb. vi. 4—6. What does St. Paul affirm might 
happen to the enlightened ? In whom has God no 
pleasure? (Heb. x. 39.) What was the Divine 
threatening to the Church at Ephesus? (Rev. ii. 5.) 
What is meant by the candlestick > What do you 
infer? 2 Show that this is the view of the Church 
in her services? 3 

Some persons have supposed that man cannot fall 
from grace given. What is this opinion called? 4 
Supposing a Christian falls after grace has been given 
to him, does this imply any changeableness on the 
part of God? Where does the fault lie? Repeat 
Matthew xxiv. 24. What is meant by the expres- 
sion " if it were possible Christ prayed for his 
disciples. Do these prayers imply the certainty of 
their continuing in grace? For whom did our Lord 
pray that his faith might not fail? (Luke xxii. 32.) 
Did St. Peter's faith fail afterwards? (verse 57.) 
Supposing that those who have received grace were 
secure against falling, what alteration would be made 

1 The Greek word is drtoto ctav; and the passage therefore 
implies that a brother Christian might be finally lost. 

2 That the whole Church of Ephesus might fall. 

3 Burial Service. — "Suffer us not at our last hour, for any 
pains of death to fall from thee? 1 Collect for Second Sunday 
in Advent. — "That we may embrace and ever holdfast, the 
blessed hope of everlasting life." Collect for grace.—* 
tl Grant that this day we fall into no sin." 

4 Final perseverance. 

• That they would use every endeavour ; (as in. Acts 



66 



bickersteth's questions. 



in their present condition? 1 What do you mean by 
a state of probation ? Repeat Romans xi. 29. What 
are the gifts and calling of God, of which St. Paul 
speaks? 2 Repeats Cor. i. 22. What do you un- 
derstand by a seal? 3 What by an earnest? 4 What 
is the nature of the seal and earnest given to Chris- 
tians? 5 When is it given to them? 6 How may it 
be forfeited? (1 Thess. v. 19.) To what are Chris- 
tians begotten again? (1 Peter i. 3.) Will this hope 
brighten in the minds of true Christians as they ad- 
vance in grace ? 7 

A Christian cannot be assured that he shall not fait 
so as to lose heaven* The angels were placed in a 
state of probation. Did they fall? (Jude, ver. 6.) 
Did the Jews fall? What may be inferred with 
regard to Christians? (1 Cor. x. 12.) What is St. 
Paul's caution to the Roman Christians? (Rom. 
xi. 20.) How does he exhort the Philippians 
to work out their salvation? Why with "fear and 
trembling?" 8 Repeat Heb. xii. 28. What is the 
Greek word translated " godly fear?" 9 How does 

1 They would no longer be in a state of probation. 

2 His choice of the Jewish nation to be his people, owing 
to his love for them, which was still continued. 

3 A seal is that which testifies a contract, which is void 
if both parties do not keep it. 

4 An earnest is money given as a pledge for the rest of 
the price, which may be forfeited. 

6 The gift of the Holy Ghost. 

6 In their baptism. 

7 The hope of a true Christian will certainly increase. 
St. Paul speaks with full assurance of hope as the time of 
his departure draws nigh. It is unlikely that a Christian 
who has long persevered will fall. 

8 Because they had a work to perform which they could 
not do of themselves, and because the grace of God was 
not irresistible. 

9 Evhdfisux; which means caution, implying danger. 



bickersteth's questions. 



67 



St. Peter exhort us to pass the time of our sojourn- 
ing here? (1 Peter i. 17.) Show that the fear of 
falling is designed to preserve from falling. (Jer. 
xxxii. 40.) How were the Hebrews to arrive at a 
full assurance of hope? (Heb. vi. 12.) Repeat Heb. 
x. 22. How is the expression " full assurance of 
faith " qualified in the next verse? (v. 23.) What 
is meant by the expression full assurance, in these 
passages? 1 

A Christian having fallen may rise again. — What 
is the condition on which forgiveness is promised by 
Christ? (Matt. vi. 14.) What is the design of the 
parable of the prodigal son? 2 What privilege did 
our Lord convey to His Apostles in John xx. 23? 
What was St. Peter's advice to Simon ? (Acts viii. 
22.) What did this advice imply ? 3 What was the 
punishment inflicted by St. Paul on the incestuous 
person? 4 (1 Cor. v. 5.) What direction did St. Paul 
give with regard to the same person afterwards when 
he repented? 5 (2 Cor. ii. 6, 7.) Repeat 1 John iii. 
6.) What kind of sin does the Apostle speak of? 6 
Repeat Heb. vi. 4 — 6. What is the sin of which the 
Apostle speaks? 7 How is this sin farther described 
in Heb. x. 26? What were its aggravating circum- 
stances? 8 What does the Apostle say with regard 

1 The Greek word in each case is rt^po^opu*. The meta- 
phor is that of a vessel borne along at full sail, and does 
not imply certainty. 

2 To encourage sinners to repentance. 

3 That his sin, though great, might yet be forgiven, 

4 Excommunication. 

5 To receive him back again into the Church. 
€ Wilful and habitual sin. 

7 Apostacy. 

8 They had tasted the heavenly gift, &c. 



68 i bickersteth's questions. 



to such persons? How does the general tenor of 
Scripture require us to understand the term " im- 
possible" in this passage? 1 What warning is con- 
veyed in these words to all Christians? 2 What ap- 
pears to have been the sin against the Holy Ghost? 3 
How may that sin be imitated? 4 For what kind of 
sin does St. John forbid prayer to be made? (1 John 
v. 16.) 

Evidence from Antiquity. — When was the doctrine 
of final perseverance first introduced? 5 Who was 
Novatian? 6 How was his teaching opposed by St. 
Cyprian? 7 How does Theodoret speak of sin after 
baptism? 8 

1 Extremely difficult, though not beyond the reach of 
His grace, with whom all thiugs are possible. "This im- 
possibility," says Bishop Taylor, " concerns not those that 
return and confess Christ, but those that wilfully and ma- 
liciously reject this only way of salvation, and never re- 
turn to it again." (Bishop Jeremy Taylor on the effect of 
repentance, §4.) 

2 The extreme danger of sinning wilfully after having 
been enlightened. 

3 Ascribing to the evil spirit what Christ did by the 
power of the Holy Ghost. 

4 By habitual resistance to the grace of God. 

5 It was not heard of till the end of the fourth century. 

6 A learned presbyter of Rome, (A.D. 250,) who held that 
those who had once fallen should not again be admitted 
into the Church. His followers were called Puritans. 

7 St. Cyprian. — "But I wonder that there are some so 
obstinate, as not to think that repentance ought to be given 
to such as are fallen, or suppose that pardon should be 
denied to penitents, when it is written 1 Remember from 
whence thou art fallen, and repent, and do the first works. 7 ;; 
(Cyprian. Epist. ad Antonianum.) 

8 Theodoret. — "But he that hath attained the gift of 
baptism calleth God Father, as one that is inserted into 
the order of the sons of grace. These therefore are com- 
manded to say, forgive us our debts. The wounds, there- 
fore, that are made even after baptism are curable. ;; (See 
Beveridge, Vol. iL p. 73.) 



sickersteth's questions. 



69 



ARTICLE XVII. 

"Of Predestinatian and Electim. 

Predestination to Life is the everlasting purpose 
of God, whereby (before the foundations of the world 
were laid) he hath constantly decreed by his counsel 
secret to us, to deliver from curse and damnation 
those whom he hath chosen in Christ out of mankind, 
and to bring them by Christ to everlasting salvation, as 
vessels made to honour. Wherefore, they which be 
endued with so excellent a benefit of God be called 
according to God's purpose by his Spirit working in 
due season: they through grace obey the calling: 
they be justified freely: they be made sons of God 
by adoption: they be made like the image of his only- 
begotten Son Jesus Christ: they walk religiously in 
good works, and at length, by God's mercy, they at- 
tain to everlasting felicity. 

As the godly consideration of Predestination, and 
our Election in Christ, is full of sweet, pleasant, and 
unspeakable comfort to godly persons, and such as 
feel in themselves the working of the Spirit of Christ, 
mortifying the works of the flesh, and their earthly 
members, and drawing up their mind to high and 
heavenly things, as well because it doth greatly es- 
tablish and eonfirm their faith of eternal salvation to 
be enjoyed through Christ, -as because it doth fer- 
vently kindle their love towards God : So, for curious 
and carnal persons, lacking the Spirit of Christ, to 
have continually before their eyes the sentence of 
God's Predestination, is a most dangerous downfall, 
whereby the Devil doth thrust them either into des- 
peration, or into wretehlessness of most unclean living, 
no less perilous than desperation. 

Furthermore, we must receive God's promises in 
such wise, as they be generally set forth to us in holy 
7 



TO 



bickersteth's questions. 



Scripture: and, in our doings, that Will of God is to 
be followed, which we have expressly declared unto 
us in the Word of God. 

De Prcedestinatione et Electione. 

Prsedestinatio ad vitam, est seternum Dei proposi- 
tum, quo ante jacta mundi fundamenta, suo consilio, 
nobis quidem occulto, constanter decrevit, eos quos 
in Christi eligit ex hominum genere, a maledicto et 
exitio liberare, atque (ut vasa in honorem efficta) per 
Christum, ad seternam salutem adducere. Unde qui 
tarn prseclaro Dei beneficio sunt donati, illi Spiritu 
ejus, opportuno tempore operante, secundum propo- 
situm ejus vocantur, vocationem per gratiam parent, 
justificantur gratis, adoptantur in filios Dei, 'unigeniti 
ejus Jesu Christi imagini effieiuntur conformes, in bo- 
nis operibus sancte ambulant, et demum ex Dei mi- 
sericordia pertingunt ad sempiternam felicitatem. 

Quemadmodum praedestinationis et electionis nos- 
tra in Christo pia consideratio dulcis, suavis, et in- 
effabilis consolationis est vere piis, et his qui sen- 
tiunt in se vim Spiritus Christi, facta carnis, et mem- 
bra, quae adhuc sunt super terram, mortificantem, 
animumque ad coelestia et superna rapientem; turn 
quia fidem nostram de seterna salute consequenda per 
Christum plurimum slabilit atque confirmat, turn 
quia amorem nostrum in Deum vehementer accendit; 
ita hominibus curiosis, carnalibus, et Spiritu Christi 
destitutis, ob oculos perpetuo versari praedestinationis 
Dei sententiam, perniciosissimum est prascipitium, 
unde illos diabolus protrudit, vel in desperationem, 
vel in aeque perniciosam impurissimse vitas securita- 
tem. Deinde, promissiones divinas sic amplecti op- 
portet, ut nobis in sacris literis generaliter propositse 
sunt ; et Dei voluntas in nostris actionibus ea sequen- 
da est, quam in verbo Dei habemus diserte revelatam. 

What is the subject of this Article? What is the 
literal meaning of the word "predestination?"^ Of 

1 Determination made beforehand. 



bickersteth's questions. 



71 



"election?" 1 Why are the words "to life" in- 
serted? 2 

This Article contains the followingpropositions: — 

(1) The meaning of predestination to life. 

(2) A description of those who are predestinated. 

(3) The comfort arising from the godly conside- 
ration of this doctrine. 

(4) The danger arising from the improper use of it. 

(5) The duty of attending strictly to the will of 
God, as He has revealed it; and not as our own ima- 
ginings may lead us to conclude it to be, or to con- 
ceive of it, in matters not revealed. 

What does this Article affirm " predestination to 
life" to be? Repeat Ephes. i. 4—6. Repeat 2 
Tim. i. 9. Speaking then with reference to God, 
who are the elect? 3 Show from Scripture that they 
which be endued with so excellent a benefit are 
called according to God's purpose; (Romans viii. 
30.) That they are justified freely; (Rom. iii. 24.) 
That they are made the sons of God by adoption; 
(Gal. iv. 6, 7.) That they are made like the image 
of Christ; (Rom. viii. 29.) That they walk reli- 
giously in good works; (Ephes. ii. 10; 1 Peter i. 2.) 
That they attain at length by God's mercy to ever- 
lasting felicity, (1 Peter i. 3 — 5.) 

Are the marks of distinction by which these per- 
sons are known, such as man can take cagnizance 
of? 4 Speaking then with reference to man, who are 

1 Choice made according to that determination. 

2 To exclude the doctrine of reprobation. 

8 Those (known to God alone) who either have perse- 
vered, or will persevere to the end, and be finally saved ; 
the invisible Church. 

% "They who are of this society, have such marks and 



72 bickersteth's questions. 

the elect? 1 What assurance has God given of his- 
favour towards such persons ? 2 If they perish finally, 
where lies the fault? 3 How does St. Paul comfort 
the Christians at Rome under their sufferings? 4 
Does he address the whole body as predestinated? 
What event is he speaking of in the 9th chapter? 
What is meant by the expression. "Jacob have I 
loved" in verse 13? 5 How was the prophecy in 
the 25th verse of that chapter fulfilled? 6 Repeat 
Acts xiii. 48. What is meant by being " ordained 
to eternal life?" 7 Repeat Acts ii. 47. Who are 
meant by 66 such as should be saved ?" 8 Repeat 1 
Thess. i. 4. Does St. Paul say this of the whole 
body ? When were the Thessalonian converts 
chosen? What evidence had they already given of 
the sincerity of their faith? (1 Thess. i. 3.) What 
exhortation is given in 1 Thess. v. 8? What reason 

notes of distinction from all others, as are not objects unto- 
our sense; only unto God who seeth their hearts, and 
understand eth all their secret cogitations, unto Him they 
are clear and manifest. 77 (Hooker, L. Hi. § 1.) 

1 The whole Christian society, to every member of 
which eternal life is offered in such a manner that he may 
fall from it and perish, yet it is his own fault if he do. 
This is evident from the apostolical epistles, in which the 
inspired writers address those whom they call elect and 
predestinated, as liable to fall. 

2 He has admitted them into the covenant of grace. 

3 The fault is their own, because they have received 
"the grace of God in vain. ;; 2 Cor. vi. 1. 

4 By assuring them of the certainty of the divine pro- 
mises. 

5 That it pleased God to select Jacob's posterity to be 
his chosen people, in preference to that of Esau. 

6 In the call of the Gentiles. 

7 Being disposed or prepared by grace to become Chris- 
tians. 

8 The Greek is toh^ 6co£opsvov$ ; which is literally, those 
who were being saved, i. e. put into a state of salvation. 



bickersteth's questions. 



is given in the following verse? (v. 9.) Does this 
reason imply the certainty of their salvation? 1 To 
whom is the doctrine of our election in Christ full 
of comfort? Who are meant by " godly persons?" 2 
In what two respects is this doctrine full of comfort 
to such persons? Show from Scripture that it estab- 
lishes their faith. (Rom. viii. 33—35.) Show that 
it kindles their love. (F John iv. 19.) 

To whom is the sentence of God's predestination 
a dangerous downfall? Who are meant by curious 
persons? 3 By carnal persons? 4 What do you mean 
by the expression "a downfall?" 5 What are the 
ways in which Satan may take advantage of such 
persons? 6 What do you mean by desperation? By 
wretchlessness? 7 

1 No* it only implies that God for His part had chosen 
them to be heirs of salvation, provided tliey on their part 
would "put on the breast-plate of faith and love, ;; and so 
make their calling and election sure. 

2 Those who by the grace of God are fulfilling the con- 
ditions of the Christian covenant, 

3 Inquisitive persons. 

4 Sensual persons. 

5 The Latin is prcecipdtium, which shows more clearly the 
dangerous position in which such persons are placed. 

6 He may cast the inquisitive person who seeks to pry 
into the secret decrees of God, down from thence into des- 
peration, by filling him with unreasonable and sinful doubts, 
whether he is one of those who in the foreknowledge of 
God are to be finally saved ; or he may cast the sensual per- 
son down into utter wretchlessness, by leading him to forget 
that he who is elected to the end, is elected also to use the 
means by which that end is to be attained. 

7 The Latin is securiias ; recklessness or unconcern . 
"There are, ;7 says Hooker, "that elevate too much the 
ordinary and immediate means of life,, relying wholly upon 
the bare conceit of that eternal election, which notwith- 
standing includeth a subordination of means, without which 
we are not actually brought to enjoy what God secretly did 

7* 



74 



bickersteth's questions. 



How are we to receive God's promises? 1 What 
is the precise meaning of the word generally in this 
passage? 2 Against what persons does this part of 
the Article appear to have been directed ? 3 What 
will of God are we to follow in our doings? What 
is the revealed will of God? (Isa. Iv. 7; 1 Tim. ii. 4} 
Rev. xxii. 17 ; last clause, &c.) Can this will be 
contrary to his secret will ? Why not? 4 What then 
is your duty and your wisdom with reference to the 
doctrine of your election in Christ? (2 Peter i. 10.) 
What promise is annexed to this exhortation? (v. 
10, last clause, and v. 11.) 

Show how the teaching of this Article corre- 
sponds with other formularies of the Church of Eng- 
land ? 5 Was this the teaching of the primitive 
Church? 6 

intend ; and therefore to build upon God's election, if we 
keep not ourselves to the ways which He hath appointed 
for men to walk in, is but a self-deceiving vanity. 7; [Ec- 

cles. Pol B. v. § 60.) 

1 See the article. 

2 The Latin word is not plerumqxie, but generatiter. It 
might therefore be rendered generically ; meaning that the 
promises of God must be received generally with a refe- 
rence to the whole collective Church of the election, and 
not with a reference to particular individuals. (See Faber's 
Primitive Doctrine of Election, p. 390.) 

3 Against those who thought that though by the plain 
will of God all were elected, by his secret will only some. 

4 Because God cannot contradict himself. 

5 In the service for infant baptism, the congregation is 
directed to pray that the child about to be baptized may 
" ever ^remain in the number of God 7 s faithful and elect 
children.' 7 In the catechism the baptized person is taught 
to express his belief in the Holy Ghost who sanctirieth him 
and all the elect people of God. And in the burial service 
there is a prayer that God will be pleased shortly to ac- 
complish the number of his elect 1 and to hasten his king- 
dom. 

6 Clement oe Rome. — "May the all-seeing God. who 



EICKERSTETh's QUESTION'S. 



75 



What caution is necessary with regard to the sub- 



has elected the Lord Jesus Christ, and us- through him to be 
a peculiar people, grant, to every soul that calleth upon his 
great and holy name, faith, fear, peace, patience, long-suf- 
fering, temperance; holiness, and wisdom." (Rp. ad Cor- 
inth, i. § 58.) 

Ignatius. — "Ignatius, who is also Theophorus, to the 
Church which is in Ephesus of Asia, deserving to be ranked 
among the blessed, blessed in the greatness and fulness of 
God the Father, always predestinated before the worlds to 



Justin Martyr. — "We Christians are no mere con- 
temptible people : but God has also elected us, and has 
become manifest to those who inquired not after Him. 
Through tJie like calling that he called Abraham, charging him 
to go out from the land in which he dwelt ) through that 
voice he has called all of us. : - (Just. dial, cum Tryph. Oper. 
p. 272.) Justin Martyr says also in another passage ) :: But 
you will admit when you hear the words of the prophet 
David, that God the Father of all things was to take up 
Christ to heaven after his resurrection from the dead ; and 
there to keep him. until he should have smitten down the 
evil spirits that hate him, and till the number of good and 
virtuous foreknown to Him,, should be accomplished, for whose 
sakes He hath not yet brought on the conflagration." 
(Apolog. i. § 45.) 

Clement of Alexandria. — " There is only one ancient 
and Catholic Church, which collects together unto the unity 
of one faith, by the will of one God, through one Lord, 
those already ordained whom God has predestinated.' 1 (Clem, 
Alex. Strom.) 

1 ■•' Let us never think it safe to presume of our own last 
end by bare conjectural collections of His first intent and 
purpose, the means failing that should come between. 77 
(Hooker, Book v. $ 60.) 

" Although we cannot fully resolve the difficulty, we 
notwithstanding without distrust should adhere to those 
positive and plain declarations, whereby God representeth 
himself seriously designing and earnestly desiring, that all 
men should come to the knowledge of the truth ; that none 
should perish, but that all should come to repentance ; not 
doubting but His declared mind, and His secret providence,. 
although we cannot thoroughly discern or explain their 
consistencv. do vet really and fully conspire."-" (Barrow T 
Vd. in. p. 411, Ed. 1692.) 

-If you will take my advice, withdraw your minds from 



ject of this Article? 1 




76 



bickersteth's questions. 



ARTICLE XVIII. 

Of obtaining eternal Salvation only by the name of 
Christ 

They also are to be had accursed that presume to 
say, That every man shall be saved by the Law or 
Sect which he professeth, so that he be diligent to 
frame his life according to that law, and the light of 
Nature. For holy Scripture doth set out unto us 
only the Name of Jesus Christ, whereby men must 
be saved. 

De speranda czterna salute tantum in nomine Christi. 

Sunt et UK anathematizandi, qui dicere audent 
unumquemque in lege aut secta quam profitetur esse 
servandum, modo juxta illam et lumen naturae accu- 
rate vixerit, cum sacrse literee tantum Jesu Christi 
nomen praeclicent, in quo salvos fieri homines opor- 
teat. 

What is the subject of this Article? Against 
what error is it directed ? What does it say of per- 
sons who hold this error? What is meant by being 
"held accursed?' 71 What appears to have been the 

a curious search into this mystery, and turn them directly 
to the study of piety, and a due reverence to the awful 
majesty of God. Think and speak of God and His secrets, 
with fear and trembling, but dispute very little about them; 
and, if you would not undo yourselves, beware of disputing, 
with him. If you transgress in any thing, blame your- 
selves ] if you do any good, or repent of evil, offer thanks- 
giving to God. ;; (heighten, Lect.x. Of the Decrees of God.) 

1 The word in the Latin version of the article is, "ana- 
thematizandi, 77 which means literally persons to be set apart^ 
or excommunicated. 



bickersteth's questions. 



77 



design of this Article? 1 When was this error first 
taught? 2 On what ground did the heathen orators 
of that period defend Paganism? 3 Where else is 
this error maintained? 4 

What does the anathema of this Article presup- 
pose? 5 How does it affect a heathen who has never 
heard of Christ? 6 But is such a person under no 
law? By what law will he be judged? (Rom. ii. 
12.) But suppose that person has had the religion 
of Christ proposed to his acceptance, how is his con- 
dition altered V What was the character of Corne- 
lius before his conversion ? (Acts x. 2.) To what 
law was he subject at that time? To what law did 
he become subject afterwards? Was it a great gain 
to Cornelius to be admitted into the Christian cove- 
nant? 8 How do the circumstances of his conversion 
attest the truth asserted in this Article? 9 Repeat 
Mark xvi. 16. What do these words pre-suppose? 1 ^ 
Show this from St. Paul? (Rom. x. 14.) 

How does Holy Scripture set out to us the me- 

1 To show that it is not a matter of indifference whether 
men embrace the gospel or not. 

2 In the fourth century, by the advocates of paganism, 
against the Christian emperors. 

3 On the ground that God was more honoured by being 
worshipped in many different ways. 

4 In the Alcoran, which declares that all religions are 
equally acceptable to God. 

a That the religion of Christ has been offered, but rejected. 
s It does not apply to his case. 

7 From that time he is amenable to the law of Christ. 

8 Yes ; in whatever degree the Christian state surpasses 
that of the heathen. (See Rom. x. 14. 15.) 

9 We may infer that all religions are not equal, from the 
pains which were taken to bring about his conversion. 

10 That the gospel has first been preached. (See the verse 
before.) 



78 



bickersteth's questions. 



thod of salvation? (John xiv. 6.) How is this truth 
attested by St. Peter? (Acts iv. 12.) What two 
things are implied in these words? 1 To all, then, 
to whom the religion of Christ is offered, what alter- 
native remains? 2 What practical inquiry does this 
suggest to Christians? 3 What caution does St. Paul 
give on this point? (2 Tim. ii. 19.) 

Evidence from Antiquity. — What is the testimony 
of St. Ignatius to the truth asserted in this Article? 4 
Of Justin Martyr? 5 Oflreneeus? 6 Of St. Cyprian? 7 

1 That there is salvation to be found in Christ, and in 
none but Christ. 

2 There is no alternative but to embrace it. 

3 Whether they sincerely believe and trust in Christ. 

4 St. Ignatius. — "Let no man be deceived; even the 
heavenly beings, and the glorious order of angels, and the 
invisible as well as visible powers, unless they believe in 
the efficacy of the blood of Christ, are obnoxious to judg- 
ment.^ (S. Ignat. ad Smyrn. § vi.) 

5 Justin Martyr. — "In whom is it possible for us sin- 
ful and ungodly persons to be justified, but only in the Son 
of God." (Jus. Mar. Ep. ad. Diognet.) 

6 Irexjeus.-^" They who know not, (i. e. acknowledge 
not) Him who is of the Virgin, even Emmanuel, are bereft 
of His gift, which is life eternal/ 7 (L. Hi. c. 19, § 1.) 

7 St. Cyprian. — u There is no coming to the Father, but 
by his Son Jesus Christ, as appears from what he says in 
the gospel according to St. John, 'I am the way, and the 
truth, and the life ; no man cometh unto the Father but by 
me/ ;; (Cyprian. Testim. ad Quirin. I. 3. c. 24.) 



bickersteth's questions. 



79 



PART IV. 



DOCTRINES RELATING TO CHRISTIANS AS MEMBERS 
OF A SOCIETY. 



ARTICLE XIX. 

Of the Church. 

The visible Church of Christ is a congregation of 
faithful men, in the which the pure Word of God is 
preached, and the Sacraments be duly ministered ac- 
cording to Christ's ordinance in all those things that 
of necessity are requisite to the same. 

As the Church of Jerusalem, Alexandria, and An- 
tioch, have erred: so also the Church of Rome hath 
erred, not only in their living and manner of Cere- 
monies, but also in matters of Faith. 

De Ecclesia. 

Ecclesia Christi visibilis est ccetus fidelium, in quo 
verbum Dei purum praedicatur, et sacramenta, quoad 
ea quae necessario exigantur, juxta Christi institutum 
recte administrantur. Sicat erravit Ecclesia Hiero- 
solymitana, Alexandrina, et Antiochena; ita et erra- 
vit Ecclesia Romana, non solum quoad agenda, et 
ceeremoniarum ritus, verum in his etiam quae cre- 
denda sunt. 

How is the visible Church defined in this Article? 
Why is it called visible? 1 What are the tests by 

1 Because it is that which can be seen by man ; and to 
distinguish it from the invisible Church. 



80 



bickersteth's questions. 



which the visible Church may be known? Against 
what claim on the part of the Church of Rome is the 
latter part of this Article directed? 1 

The Church. — What is the literal meaning of the 
word Church ? 2 What word is used to represent 
the Church in Scripture? 3 Is that the word used in 
this Article? To what was the word ecclesia origi- 
nally applied ? 4 Is this word used in different 
senses in Scripture? 5 In what sense is it used in 
Acts xix. 39? In what sense in Hebrews ii. 12 ? 
In what sense in 1 Cor. xi. 18? In what sense in 
1 Cor. i. 2, and in Acts xv. 41 ? In what sense in 
Ephes. i, 22, 23 ? In what sense is it used in the 
first part of this Article? 6 In what sense in the se- 
cond ? 7 

The Church is called visible to distinguish it from 
the invisible Church. What do you mean by the in- 
visible Church. 8 The visible Church is described as 

1 The claim of infallibility. 

2 The Greek word is xvpiaxr derived from xvpios* and it 
means the Lord's house. 

3 Ecclesia, from the Greek words ix and xa%ico. This 
word, therefore, properly means an assembly or congregation; 
and xvpcaxrj) the place of assembly: but the two meanings are 
often interchanged. 

4 It originally denoted the popular assemblies of the 
Grecian republics. 

5 The word is used in many different senses in scripture. 
For example ; in Acts xix. 39. it means a secular assembly ; 
in Heb. ii. 12, it means the Jewish Church; in 1 Cor. xi. 18, 
it means an assembly of Christians ; in 1 Cor. i. 2, it means 
the whole body of Christians at Corinth; in Ephes. i. 22, 23, 
it means the whole body of Christians every where. 

€ The whole Christian society on earth. 

7 The branches of that society planted in any city or 
country. 

8 The whole family of God in earth and heaven from 
the beginning to the end of the world, known to God alone. 



BICKERSTETH^S QUESTIONS. 



8? 



a congregation of faithful men." What is here 
meant by a Congregation P 1 Are all the members of 
this Congregation or Society really faithful ? Why 
then are they so called ? 2 Who are ever mingled 
with the good in the visible Church ? What para- 
bles of our Saviour exemplify this truth ? 3 What 
kind of fish were drawn up in the net ? What is re- 
presented by the net? How did you become a 
member of the Church ? What is required from 
those who are baptized? 

What are the two points which are taken as tests 
or standards of the true Church in this Article ? 
What do you mean by the pure Word of God? Re- 
peat Acts ii. 42. How many characters of a Church 
are given in that passage ? Which of these charac- 
ters are described in this Article? Why are not 
fellowship and prayers mentioned? 4 What is meant 
by preaching ? 5 Where is the Apostle's doctrine to 
be found ? 6 Why is not the Sacrament of Baptism 
mentioned in Acts ii. 42 V How does St. Paul re- 
fer to both Sacraments as instruments by which we 
are united to Christ? (1 Cor. xii. 13.) What do 

The visible Church is that of the called; the invisible that 
of the elect only. 

1 A society. 

2 They are at least " faithful men" by profession, just as 
the Church is called holy, because holiness is the profession 
of its members. 

3 The parables of the tares and the wheat, and the net cast 
into the sea. 

4 Because they are no test, being common to all religions. 

5 Disseminating the gospel by viva voce } teaching in the 
congregation. 

6 In the holy scriptures. 

7 Because these persons bad already been baptized, 
(See verse 41.) 

8 



$2 



bickersteth's questions. 



you mean by those things that of necessity are requisite 
to the Sacraments? 1 What for example are the es- 
sential parts of the Sacrament of Baptism ? Of the 
Sacrament of the Lord's Supper? 

In what sense is the word Church used in the 
second part of this Article ? 2 Can the Catholic truth 
ever be quite lost out of the Church ? Why do you 
infer this? 3 May any particular Church err? What 
Churches are spoken of as having erred ? Why are 
Jerusalem, Antioch, and Alexandria mentioned? 4 
After the destruction of Jerusalem by Titus, which 
were the three most celebrated Churches ? 5 In what 
respects does this Article affirm that the Church of 
Rome hath erred? What do you mean by living 
and matters of faith? 6 

Would the Church of Rome object to being classed 
with other Churches, as in this Article? How is 
the unity of the Church Catholic declared in the Ni- 
cene Creed? In what does this unity consist? 7 In 
what respects does it differ from the unity asserted 
by the Church of Rome ? 8 On what ground does the 

1 Those things which are essential to their due adminis- 
tration. 

2 See page 80 ; note 7. 

3 Because our blessed Lord has promised to be with it 
to the end of the world, and because the Church is the 
pillar and the ground of the truth. 

4 Because they were the most distinguished of the 
Churches founded by the apostles. 

5 Antioch, Alexandria, and Rome, 

6 The Latin is "agenda et credenda;" i. e. principles of 
faith and conduct. 

7 Its members have one God and Father, one Head, 
which is Christ ; one faith, one baptism, one hope of their 
calling; and they endeavour to keep the unity of the Spirit 
in the bond of peace. 

8 The Church of Rome asserts that the Catholic Church 



bickersteth's questions. 



83 



Church of Rome assert this supremacy P 1 Is it quite 
clear that St. Peter was Bishop of Rome? 2 Repeat 
Matt. xvi. 18, 19. What was the immediate occa- 
sion of these words being addressed to St. Peter ? 
What is the original meaning of the word Peter? 3 
In what sense might the Church be said to have been 
built upon St. Peter? 4 Were the words in verse 19 
spoken on any other occasion? (Matt, xviii. IS.) 
To whom were they then addressed ? Why were 
they addressed in the first instance to St. Peter only? 5 
Repeat John xxi. 15. Why was this charge repeated 
three times? 6 Was it intended for St. Peter only? 7 
Was St. Peter present at the council held at Jerusa- 
lem about the question of circumcision ? (Acts xv. 
7.) Who presided at that council? (verse 13.) 

means all the faithful under one visible head, the Bishop 
of Rome, who is the successor of St. Peter, and Christ ; s 
vicar upon earth. 

1 On the ground that it was given by our Lord to St. 
Peter, and to his successors. 

2 It is more probable that he was Bishop of Antioch. 

3 A stone. 

4 The promise made here was fulfilled, by Christ's 
using St. Peter's ministry in laying the foundation of the 
Christian Church among both Jews and Gentiles ; and in 
his being the first preacher to them of that faith which he 
here confesses, and making the first proselytes to it \ for St. 
Peter laid the first foundations of a church among the Jews, 
by the conversion of three thousand souls, (Acts ii. 41,) who, 
when they gladly had embraced St. Peter's doctrine, were all 
baptized ; and then, (verse 47,) we first find mention of a 
Christian Church. St. Peter also laid the first foundations 
of a church among the Gentiles, by the conversion of Cor- 
nelius and his friends. (Acts x.) (See Bp. Pearson on the 
Creed] Art. ix.) 

5 To show the unity of the Church. 

6 In reference, probably, to Peter's threefold denial. 

7 No; and it was not so understood by St. Peter, (See 
1 Peter v. 12.) Augustine. — "When it was said to Peter, 
it was said to all," (De ag. Christiano. 30, 12.) 



84 



bickersteth's questions. 



What do you infer ? Is any supremacy given to St. 
Peter in Gal. ii. 9? What happened afterwards? 
(verse 11.) Supposing that St. Peter was Bishop of 
Rome, was this supremacy conceded to his succes- 
sors ? Who opposed the supremacy of Victor? 1 
When did Pope Stephen live ? 2 Who opposed his 
claim to the supremacy? 3 What was conceded to 
him by Cyprian? 4 When was the claim first regularly 
made to pre-eminence of power ? 5 ^ Had the Church 
of Rome erred at this time? Does this Article ad- 
mit that the Church of Rome is a part of the Church 
Catholic? 6 

Evidence jrom Antiquity. — Does the definition of 
the Church in this Article agree with those of the 
early Fathers ? How does Clement describe the 
Church ? 7 How is it described by Origen ? 8 What 
are the three notes or marks of a true Church, ac-^ 
cording to the Homily for Whitsunday ? 9 

1 Irenseus, Bishop of Lyons; 

2 In the third century. 

3 St. Cyprian, Bishop of Carthage. 

4 Cyprian asserted the exclusive right of the Church of 
Carthage to manage its own concerns j though he admitted 
that where different churches were required to act in.con^ 
cert, he was willing to give precedence to Rome, on account 
of the importance of the city; just as in the Church of Eng- 
land, the Bishop of London takes precedence, after the 
Archbishops, for the same reason. 

5 At the end of the sixth century, by Gregory the Great. 

6 Yes. But it is a corrupt and an erring portion of the 
Church catholic, as the Greek churches are. 

7 Clement of Alexandria. — He says, " I mean by the 
Church, not a place, but the congregation of the elect." 

8 Origen. — He describes the Church as the assembly of 
all the faithful. 

9 The true Church is a universal congregation of God's 
faithful and elect people, built upon the foundation of the 
apostles and prophets, Jesus Christ himself being the head 



bickersteth's questions. 



85 



ARTICLE XX. 

Of the Authority of the Church. 

The Church hath power to decree Rites or Cere- 
monies, and authority in Controversies of Faith: 
And yet it is not lawful for the Church to ordain 
any thing that is contrary to God's Word written, 
neither may it so expound one place of Scripture^ 
that it be repugnant to another. Wherefore, al- 
though the Church be a witness and a keeper of holy 
Writ, yet, as it ought not to decree any thing against 
the same, so besides the same ought it not to enforce 
any thing to be believed for necessity of Salvation. 

De EccUsioz Auctoriiate. 

Habet Ecclesia ritus sive cseremonias statuendi 
jus, et in fidei controversiis auctoritatem ; quamvis 
Ecclesise non licet quicquam instituere, quod verbo 
Dei scripto adversetur, nec unum Scripturse locum 
sic exponere potest, at alteri contradicat. Quare licet 
Ecclesia sit divinorum librorum testis et conservatrix 
attamen ut adversus eos nihil decernere, ita prseter 
illos nihil credendum de necessitate salutis debet ob- 
trudere. 

What is the subject of this Article ? What is af- 
firmed with regard to the authority of the Church ? 

corner-stone. And it always hath three notes or marks 
"whereby it is known; pure and sound doctrine, the sacra- 
ments administered according to Chrisfs holy institution, and 
the right use of ecclesiastical discipline. This description of 
the Church is agreeable both to the scriptures of God. and 
also to the doctrine of the ancient fathers, so that none 
may justly find fault therewith. 57 (Horn, for Whitsunday 
second part. [Oxford edition, p. 413.]) 

8* 



86 bickersteth's questions. 

What do you mean by power? 1 To what does the 
expression, "controversies of faith" allude? 2 By 
what rules must the Church be guided in the exer- 
cise of this authority.? 3 

What is meant by the Church in this Article? 4 
Is the Church a Society, or an assembly ? 5 Mention 
one of the marks of a Society ? 6 

What are the two points to be proved, in this Ar- 
ticle ? T 

Riles and Ceremonies. — Had the Jewish Church 
any rites and ceremonies not enjoined by Moses? 8 
Were these ceremonies condemned by our Saviour? 
What do you infer? What is implied in the expres- 
sion " the giving of the keys ?" Repeat 1 Cor. xiv. 
40. What does this direction imply ? 

1 The Latin word is jas. which means right. 

2 Disputes which may arise in the Church from time to 
time on matters of faith. 

3 The Church must ordain nothing contrary to the word 
of God; it must not so explain one place of scripture, that 
it is repugnant to another; and it must neither decree any 
thing against the scriptures, nor enforce any thing as ne- 
cessary to be believed beside the scriptures. 

4 The whole Christian society on earth. 

6 a The Church is always a visible society of men; not 
an assembly, but a society. For although the name of the 
Church be given unto Christian assemblies, although any 
number of Christian men congregated may be termed by 
the name of a church, yet assemblies properly are rather 
things that belong to a church. Men are assembled for 
performance of public actions ; which actions being ended, 
the assembly dissolveth itself, and is no longer in being ; 
whereas the church which was assembled doth no less 
continue afterwards than before. 57 (Hooker, Lib. Hi. § 1.) 

6 It must- have regularly appointed officers, and rules for 
its government. 

7 That the Church has authority; (1,) in ceremonies, (2,.) 
in matters of faith. 

8 It had several ; such as certain forms in observing the 
passover, the service of their synagogues, the feast of. 
purim. the order of burial, of marriage, fyc. 



bickersteth's questions. 



87 



Controversies of faith — Supposing disputes to arise 
in any human Society, must that society have au- 
thority to settle them ? When a dispute arose in the 
early Church about the question of circumcision, 
how was it settled P 1 What authority did St. Paul 
give to Timothy ? (1 Tim, i. 3.) Was a similar au- 
thority given ta Titus? (Titus iii. 10.) How does 
our Lord assert the authority of the Church ? (Matt, 
xviii. 17.) 

The rules by which the Church must be guided. — 
In the case of a human Society, by what must its 
officers be guided in their management of it ? 2 For 
example, by what law must the visiter of a College be 
guided ? 3 The Judges of the land ? 4 By what law 
must the Church be guided ? 5 What is the difference 
between the authority of the Church as to rites and 
ceremonies, and the same authority as to matters of 
faith? 6 Why may not the Church ordain any thing 
which is contrary to the written word of God ? Re- 
peat Gal. i. 8. Why may not the Church so expound 
one place of Scripture, that it be repugnant to ano- 
ther ? 7 The Church is a witness and keeper of holy 
Writ. In what respects is the Church a witness?* 

1 By a decree of the Church. 

2 By the laws of the society. 

3 By its statutes. 

4 By the laws of the land.. 

5 B)^ the scriptures. 

6 Matters of faith must necessarily be contained in the 
word of God; rites and ceremonies must not be inconsistent 
with the word of God. 

Because all scripture is given by inspiration of God, 
and therefore there must be a perfect consistency and 
agreement in its several parts. 
" 8 The Church is a witness to its age and authority. 



88 



bickersteth's questions. 



In what respects a keeper? 1 On what authority do 
we receive the Canon of Scripture? Does the same 
power belong to a particular Church as to the uni- 
versal, with regard to the settlement of disputes? 
On what principle are all Articles and Creeds con- 
structed ? 2 Is great respect due to such decisions of 
the Church as are in agreement with the teaching of 
this Article ? 3 

Evidence from Antiquity. — Has the Church always 
possessed the authority given to it in this Article? 
What is the testimony of Clemens Romanus to this 
point? 4 Of Clemens Alexandrinus? 5 Of St. Cy- 
prian ? 5 What rile or ceremony was decreed at the 

1 The Church is a keeper or a guardian of scripture ; as 
a college is of its statutes. 

2 The principle of Church authority. 

3 il Unto laws thus made and received by a whole Church 
they which live within the bosom of that Church must not 
think it a matter indifferent either to yield or not to yield 
obedience. Is it a small offence to despise the Church of 
God % My son> keep thy father's commandment. . saith Solo- 
mon, and forget not thy mother's instruction, bind them doth 
always about thine heart. It doth not stand with the duty 
which we owe to our heavenly Father, that to the ordi- 
nances of our mother the Church we should show ourselves 
disobedient. " ; (Hooker, Book Hi. § 9.) 

4 Clemens Romanus. — " We must do all things in order, 
whatsoever the Lord hath commanded us : to wit, make 
our prayers and oblations at the stated seasons, and not 
irregularly and by chance, but at the times and hours ap- 
pointed." (Ep. 1, § 40.) 

5 Clemens Alexandrinus. — "We must not by any 
means whatsoever, transgress the canon of the Church." 
(Strom, mi. § 15.) 

6 St. Cyprian. — "Our Lord, whose precepts we ought to- 
fear and to observe, when arranging the honour of the 
Bishop, and the administration of the Church, speaks in 
the gospel, and says to Peter, ( I say unto thee, that thou art 
Peter,-" &c. Thence through the changes of times and of 
successions, the ordination of Bishops and the administra- 



bickersteth's questions. 



89 



council of Nice? 1 What controversy of faith was set- 
tled at that council? 2 What is the testimony of St. 
Cyprian as to the rules by which the Church must 
be guided? 3 Of St. Augustine ? 4 Of St. Chrysos- 
torn ? 5 



ARTICLE XXI. 

Of the Authority of General Councils. 

General Councils may not be gathered together 
without the commandment and will of Princes. And 
when they be gathered together, (forasmuch as they 
be an assembly of men, whereof all be not governed 

tion of the Church has come down, so that the Church is 
built upon the Bishops, and every act of the Church is 
directed by the same overseers/' (Cyprian, de Lapsis, Ep, 
xxvii.) 

1 The time for celebrating Easter. 

2 Tlie Arian controversy. 

3 St. Cyprian. — " We must by no means depart from 
the precepts of the gospel. For we are not to follow the 
custom of men, but the truth of God. 7; (Cyprian, Epist. 63.) 

4 St. Augustine. — " When the proper words do make 
the scripture doubtful, we must first have a care that we 
do not distinguish or pronounce wrongly. When, there- 
fore, diligence being used, it foresees it is uncertain how 
it should be distinguished or pronounced, let him consult 
the rule of faith, which he may perceive from the plainer 
places of the scriptures, and the authority of the church.'' 
(Aug. de doctrind Christiana, I. 2.) 

% St. Chrysostom. — "But all things that are in the holy 
scriptures are clear and right ) all things necessary are 
manifest/ 7 (Chrysost. in 2 Thess. horn. 3.\ 



90 



bickersteth's questions. 



with the Spirit and Word of God,) they may err, 
and sometimes have erred, even in things pertaining 
unto God. Wherefore things ordained by them as 
necessary to salvation have neither strength nor au- 
thority, unless it may be declared that they be taken 
out of holy Scripture. 

De auctoritate Conciliorum generaliunu 

Generalia Concilia sine jussu et voluntate Princi- 
pum congregari non possunt; et ubi convencrint, 
quia ex hominibus constant, qui non omnes Spiritu 
et Verbo Dei reguntur, et errare possunt, et interdum 
errarunt etiam in his quae ad Deum pertinent; ideo- 
que quae ab illis constituuntur, ut ad salutem neces- 
saria neque robur habent, neque auctoritatem, nisi 
ostendi possint e sacris Uteris esse desumpta. 

What is the subject of this Article? What do you 
mean by a Council? 1 Why are the Councils here 
spoken of, called general? 2 What do you mean by 
u things pertaining to God?" 3 What is the earliest 
instance of a Council being assembled? (Acts xv.) 
In what important particular did this Council differ 
from all subsequent ones? 4 When do we first hear 
of national or provincial councils in Ecclesiastical His- 
tory? 5 By what name were they called? 6 What 
was the first general Council ? 7 Why were not ge- 
neral Councils held at an earlier period ? By whose 

1 An assembly of ecclesiastical persons. 

2 To distinguish, them from national or provincial councils. 

3 Matters of faith. 

4 Its members were inspired persons. 

5 In the middle of the second century. 

6 Synods. 

7 That of Nice. A.D. 325. 



BICKERSTETIl'S QUESTIONS. 



91 



authority was the Council of Nice called? 1 By 
whose authority were other general Councils con- 
vened ? 2 What was that Council called which was 
convened by the Church of Rome in 1132? 3 Was 
the Council of Trent called by the authority of the 
Church of Rome alone? Had that Church power to 
call a general council? What impediment is there 
now to a general council being held? 

What is the relation of Church and State in a Chris- 
tian community? 4 Who is the supreme governor in 
such a community? 5 What sanction then must the 
persons composing general councils have, before they 
can meet to deliberate? 6 In the constitution of the 
Jewish Polity, in whom was the supreme power 
vested? 7 To whom was the direction given in Num- 
bers xi. 16? What was the nature of that direction? 
Who summoned a council to consult about bringing 
back the ark? (1 Chron. xiii. 1,2.) Why did not 
the Apostles obtain the sanction of the civil power 

1 That of the emperor Constantine. 

2 The second general council, that of Constantinople^ 
A.D. 381, by the authority of Theodosius; the third at 
Ephesus, A. D. 431, by Theodosius the younger ; the 
fourth at Chalcedon ; A.D. 451, by Marcianus. 

3 The first Lateran council, included by the Church of 
Rome in the number of general councils. 

4 In a Christian community Church and state are one 
and the same thing • every member of such a community 
being a part of both. Hooker says, u the Church and com- 
monwealth are names which import things really different, 
but those things are accidents, and such accidents as may 
and should always dwell lovingly together in one subject. 77 
(Hooker ; B. viii. § 5.) 

5 The sovereign power, whatever it may be. 

6 The sanction of the government of the countries to 
which they respectively belong. 

7 In Moses, as the representative of the civil power. 



92 



bickersteth's questions, 



in the case recorded in Acts xv? 1 What general 
precepts of the New Testament enforce obedience to 
the civil power ? (Romans xiii. 1 — 5; Titus iii. 1.) 
Was the civil power Christian when these precepts 
were given? What do you infer from this? 2 

General Councils not infallible, — What alone could 
secure a general council from error? 3 Was this the 
case with the council held at Jerusalem? Show that 
the members of that council were guided by the 
Holy Ghost? (Acts xv. 28.) Can these words be 
applied in the same sense to other councils? 4 On 
what grounds alone can we admit the infallibility of 
councils? 5 Repeat Matt. xvi. 18, last clause. Does 
this promise relate to the infallibility of councils? 6 
Sepeat John xiv. 26. To whom was this promise 
originally given? 7 Repeat Matt. xviiL 20. Was 
this promise limited to the Apostles only ? 8 In ap- 
plying these and similar passages to the case of ge- 

1 They were inspired persons, and the civil power under 
which they lived, had not then embraced Christianity ; 
moreover, this was not a general council. 

2 If obedience to the civil power was enjoined upon 
Christians when that power was heathen, how much more 
when it became Christian. 

3 Its members being all favoured with a special divine 
superintendence. 

4 No. The former had the grace of special and miracu- 
lous illumination, whereas other councils have only had the 
favour of that general assistance and presence which Christ 
promises to his Church. 

5 They must be proved to be so from the scripture. 

6 No : It is a general promise of perpetuity of the faith 
to the Church catholic, not of infallibility to a particular 
council. 

7 To the apostles as the founders of the Christian Church. 

8 No; It is a general promise of Christ's. presence with 
His Church to the end of time. 



BICKERSTETITS QUESTIONS. 



93 



neral councils, what points must first be examined? 1 
Apply these tests to the Council of Nice. Sup- 
posing a general council to have been lawfully sum- 
moned, what must be its ultimate appeal, as to things 
necessary to salvation? 

Evidence from Antiquity . — How does Tertullian as- 
sert the supremacy of the civil power? 2 What is 
the testimony of St. Jerome? 3 Show that general 
councils have erred, even in things pertaining to God. 4 



ARTICLE XXII. 

Of Purgatory. 

The Romish doctrine concerning Purgatory, Par- 
dons, Worshipping and Adoration, as well of Images 
as of Reliques, and also invocation of Saints, is a fond 
thing vainly invented, and grounded upon no war- 
ranty of Scripture, but rather repugnant to the Word 
of God. 

De Purgatorio. 

Doctrina Romanensium de Purgatorio, de Indul- 
gentiis, de Veneratione, et Adoratione, turn Imagi- 
num, turn Reliquiarum, necnon de invocatione Sanc- 

1 We must inquire whether these councils have had 
good motives, and whether they have been unanimous. 

2 Tertullian. — "The Emperor is greater than all, and 
less than none but the true God. ;; (Tert. ad Scap. c. 2.) 

3 St. Jerome. — "Answer, I pray thee, the synod by which 
he was excommunicated, in what city was it? Teach us 
who were consuls that year : What Emperor commanded this 
council to be gathered togetherV' (See Beveridge,Vol. ii.p. 144.) 

4 The council of Rimini (summoned by Canstantius, A. 
D. 360,) subscribed an erroneous Creed, so that, as Jerome 
says, "the whole world groaned, and wondered to find it- 
self Arian." The second Nicene Council, A.D. 787, decreed 
the worship of images, 

9 



94 



bickersteth's questions. 



torum, res est futilis, inaniter conficta, et nulla Scrip- 
turarum testimoniis innititur; immo, verbo Dei 
con trad icit. 

What is the subject of this Article? How does 
this Article differ from that published in 1552? 1 
How is the Romish doctrine concerning these points 
described? What do you mean by a fond thing ? 2 
What is the Latin translated " but rather repugnant 
to the Word of God ?" 3 

These doctrines are condemned for three causes: 

(1) They are not grounded on reason; 

(2) Nor on Scripture. 

(3) They are contrary to both. 

Purgatory. — What is the Romish doctrine con- 
cerning Purgatory? 4 From whence does the idea 
of Purgatory appear to have originated? 5 Is there 

1 What is here called the "Romish doctrine v is there 
called '-the doctrine of the Schoolmen; 5 ' because in 1552 
the Church of Rome had not authoritatively recognised 
these doctrines; they were however so recognised by that 
Church in 1563. 

2 The Latin is "res est futilis, inaniter conficta, ;j a fool- 
ish thing, falsely devised. 

3 "Immo, verbo Dei contradicit; ,? yea rather, it contradicts 
the word of God. 

4 That every man is subject both to temporal and eternal 
punishment, for his sins; that God does indeed pardon sin 
as to its eternal punishment, for the merits of Christ; but 
that the sinner is still liable to temporal punishment, which 
must be expiated by voluntary acts of penance here; and if 
the expiation does not fully take place in this life, that 
there is an intermediate state in which departed souls suf- 
fer the remainder of their punishment, called Purgatory, 
because it is supposed to purge them from the remaining 
effects of their sins. 

5 It is of heathen origin. Virgil appears to allude to it 
in the following lines 



BICKERSTETIl's QUESTIONS. 



95 



any allusion to Purgatory in Scripture? 1 Repeat 
Rev. xxi. 27. Where must we be cleansed in order 
that we may enter heaven? (Eccles. ix. 10; 2 Cor. 
vi. 2.) Repeat 1 Cor. iii. 9—15. On what subject 
is St. Paul speaking in that passage? To what does 
he compare the different teachers? What do you 
understand by the gold, silver, precious stones, &e? 2 
What is the day spoken of in verse 13? 3 How will 
that day be revealed? (2 Thess. i. 7, 8.) What ef- 
fect will the fire have upon the different teachers' 
works? 4 What will happen to the teacher himself? 
(verse 15, last clause.) What do you mean by the 
expression " yet so as by fire ?" 5 Repeat Matt. xii. 
32, last clause. What do you understand by the 
words " neither in this world, neither in the world 
to come?" 6 What is the parallel passage in St, 
Mark? (iii. 29.) 

What state did St. Paul expect after death? (2 Tim. 
iv. S; Phil. i. 23.) Into what state is Lazarus repre- 



Ergo pxercentur poenis, veterumque malorum 
Supplicia expendunt. Alias panduntur inanes 
guj-pmisae ad ventos; aliis sub gurgite vasto 
Infectum eluitur scelus, aut exuritur igni. 

— Mn. Lib. vi. v. 739. 

1 No. The Scripture speaks only of two states beyond 
the grave, heaven and hell, happiness and punishment. 
(Luke xvi. 22, 23; Matt. xxv. 46, &c.) 

2 Different characters converted to Christianity; some of 
whom would be genuine converts, and others counterfeits 

(6.80X I /J.OV.) 

3 The day of judgment. 

4 The true converts will pass safely through, the rest will 
be destroyed. 

5 He will escape, as a man escapes whose house is on 
fire; i. e. he will save himself and nothing more. Compare 
Jude 23, and Livy xxii. 35, "Ex damnatione collegae et sua* 
prope ambustus evaserat." 

6 It merely signifies what would never take place, 



bickersteth's questions. 



sented as passing immediately after his death? (Luke 
xvi. 22.) What was our Lord's promise to the pe- 
nitent thief on the cross? How is the condition of 
all those who die in the Lord described by St. John? 
(Rev. xiv. 13.) 

Does it please God sometimes to visit his people 
with temporal punishments for sin? How was Da- 
vid punished for his presumptuous sin? (2 Sam. xii. 
10, 14.) What was the sin of Moses? How was he 
punished? (Deut. xxxii, 49.) Does it please God 
sometimes to recompense the wicked with a tempo- 
ral reward? How was Ahab rewarded for his feigned 
humiliation? (1 Kings xxi. 29.) What was the re- 
ward of Nebuchadnezzar for his service against Ty- 
rus? (Ezek. xxix. 18 — 20.) Have these instances 
any thing to do with the doctrine condemned in this 
Article? 1 

Was it an early custom in the Church to pray for 
the dead? 3 Had this custom any connexion with 
Purgatory? 3 What was the origin of prayers for 
the dead? 4 Is there any authority in Scripture for 
the practice of praying for the dead? When are we 

1 No. They are a part of GocFs. moral government in 
this world, for the purpose of vindicating His, attributes; but 
they have nothing to do with the state beyond the grave. 

2 It had become very general in the third century, but 
we read nothing of it in the first or second. 

3 No. These prayers were offered for those who were 
believed to be in heaven, and had originally no connexion 
with Purgatory; though they prepared the way for that error. 

4 It was the custom in the Primitive Church to comme- 
morate the departed saints annually upon the days of their 
deaths, which days were called natalitta, because they were 
the days on which they were bom again to heaven; and 
these acts of commemoration, by an easy transition, passed 
into prayers for their Happiness . 



BICKERSTETH r S QUESTIONS. 



97 



taught to believe that the elect of God will be ad- 
mitted to their complete happiness? 1 How is this> 
expressed in the Burial Service? 2 

Pardons. — What is the Latin word translated par- 
dons? 3 What is the Romish doctrine concerning 
pardons? 4 What other doctrine of the Church of 
Rome is connected with it? 5 Why do you conclude 
that the Romish doctrine with reference to such par- 
dons is a fond thing, vainly invented? 6 In what re- 
spect is it repugnant to the Word of God ? 7 

Had the Primitive Church the power of inflicting 
temporal punishments? 8 On what example of the 
New Testament does this appear to have been 
founded ? (1 Cor, v.) What was the nature of these 
punishments? 9 When was the privilege granted of 
relaxing their severity? 10 What were these favours 

1 At the final reunion of soul and body at the last day. 

2 " That we with all those that are departed in f he true 
faith of thy Holy Name, may have our perfect consumma- 
tion and bliss r both in body and soul, in thy eternal and 
everlasting glory , ,J 

3 Indulge ntice. 

4 That the Church has power to remit a whole or part of 
the pains of Purgatory, on certain conditions. 

5 Supererogation. See Article XIV. 

6 It depends for its truth upon the doctrines of Purgatory 
and Works of Supererogation, which have been shown to be 
false. 

7 It gives to man the power of remitting God's debts;: 
whereas, " Who can forgive sins but God alone V n 

^ 8 The Primitive Church had the power of putting noto- 
rious sinners to open penance in this world. (See the Com- 
mination Service.) 

9 The offender was excluded from the Sacrament of tha 
Lord's Supper, until he had performed certain acts of pe- 
nance. 

10 At. the Council of Nice. 



98 



bickersteth's questions. 



called? 1 How did they differ from the pardons con- 
demned in this Article? 2 

Worshipping and adoration, as well of Images as of 
Reliques. 

Images, — What are the Latin words translated 
worshipping and adoration? 3 Repeat the second 
Commandment. What does this Commandment 
forbid ? 4 What reason does God give for not having 
assumed a visible shape, when he gave the law from 
Sinai? (Deut. iv. 16.) Did the Israelites, notwith- 
standing this Commandment, fall into idolatry ? Were 
they punished for so doing? What was the argu- 
ment used by St. Paul to dissuade the Athenians from 
idolatry? (Acts xvii. 24 — 29.) Repeat 1 John v. 21. 

How has it been attempted to defend the use of 
images? 5 What was the Gentile world condemned 
for doing by St. Paul? (Rom. i. 22, 23.) What is 
the Greek word translated an image in that passage? 6 
What appears to have been the object of the Israel- 
ites in setting up the golden calf? 7 How is this com- 
mented upon by the Psalmist? (Psalm evi. 19, 20.) 
By whose command were the cherubims made for the 
service of the tabernacle? Where were they placed? 

1 Indulgences. 

2 They were a remission of temporal punishments, which; 
as the Church had inflicted, so it had a right to relax. 

s Veneratio et adoratio. 

4 It forbids us to worship the true God by an image. 

5 By making a distinction between an image (slxuv,) and 
an idol (si8u%ov;) the former being a true representation of a 
thing ; the latter representing that which is not. It is then 
asserted that images {hxovts) may be used, because the mind 
wants a fulcrum on which to rest the thoughts in prayer. 

7 It does not appear that they intended to make it as a 
God, or as the representative of a God; but merely as 
something sensible by which to worship Jehovah. 



bxckersteth's questions. 



99 



(Heb. ix. 3 — 5.) Why do you conclude that they 
were never intended to be an object of worship? 1 

Had the early Christians any images in their wor- 
ship? 2 By what arguments did they combat the 
Gentile practice of image worship? 3 About what 
period were images first introduced? 4 What appears 
to have been their design ? 5 

Reliques. — What are meant by reliques ?^ Does 
Scripture give any sanction to the adoration of re- 
liques? What is recorded with regard to the burial 
of Moses? (Deut. xxxiv. 6.) What appears to have 
been the reason for this care with reference to his 
sepulchre? 7 Repeat 2 Kings xviii. 4. What abuse 
had the Israelites made of the brazen serpent? Was 
Hezekiah commended for destroying it? Why were 
Aaron's rod and the manna preserved? 8 Is there 
any evidence that they were worshipped? What 
miracle was wrought by the bones of Elisha after his 
death? (2 Kings xiii. 21.) Were they worshipped 
in consequence? Repeat Acts xix. II, 12. Do 
these miracles give any countenance to the venera- 

1 Because they were placed in the " holiest of all/ 7 where 
the High Priest went only once a year, and the people never. 

8 No ; and they were reproached by the heathen for not 
using them. 

3 The plain statements of Scripture, and the spiritual 
nature of God. 

4 In the 5th century. 

5 To honour the memory of departed saints ; and perhaps 
also to accommodate the Christian religion to the prejudices 
of the heathen. 

6 The remains of departed saints, such as their bodies^ 
and even their bones, their hair, or their garments, &c. 

7 The proneness of the Jews to idolatry, which might 
have led them to pay Divine honour to his body. 

8 That they might be records of God's power. 



100 



BICKERSTETH's QUfcSTIOtfS. 



tion of reliques? 1 If reliques had been intended to 
be the objects of adoration, when might we suppose 
they would have been most carefully preserved? 2 
What did "devout men" do with the body of Ste- 
phen after his martyrdom? (Acts viii. 2.) 

Invocation of Saints. — What is the Romish doc- 
trine concerning the invocation of saints? 3 How 
does it appear that this is a fond thing, vainly in- 
vented ? 4 In what respect is it repugnant to the 
Word of God? (1 Tim. ii. 5.) I>o we read of any 
invocation of Saints in the Old Testament? Was 
Abraham invocated? Or Moses? Or Elijah? 5 
What does St. Paul forbid in Col. ii. 18? If we are 
forbidden to worship angels, what may we infer 
with regard to men? 6 When St. John fell down to 
worship the angel, what was the answer? (Rev. xix. 
10.) Repeat the exhortation in Heb. xiii. 7. What 
are Christians here directed to do with regard to 
those who had departed? 7 Why do you infer that 
this exhortation refers to those who were dead? 8 

1 No. The handkerchiefs and aprons were only the in- 
struments of Christ's power 7 just as the border of his gar- 
ment w3ls in the case of the woman with the issue of blood. 

2 In the earliest period of Christianity; when the most 
precious reliques, those of our Saviour and his apostles 
were to be obtained. 

3 That the Saints reigning with Christ offer up their 
praj'ers for men, and that it is good and useful to invocate 
or pray unto them. 

4 Because it assumes that the saints- are omniscient and 
omnipresent. 

6 No; although the miraculous manner of his translation 
might have been thought a good reason for such invocation. 

6 That they must not be worshipped; being lower than the 
angels. 

7 To remember, to reverence, and to imitate them. 

8 The original is in the past tense ? Mr^AuwftWa tZiv *iyw~- 



bickersteth's questions. 



101 



Upon what grounds has it been attempted to jus- 
tify the invocation of Saints? 1 Is there any authority 
for this distinction in Scripture? 

What appears to have been the origin of the in- 
vocation of Saints ? a About what time does the cus- 
tom appear to have been confirmed ? 3 

Evidence from Antiquity. — What is the testimony 
of St. Cyprian against the doctrine of Purgatory? 4 
Of St. Chrysostom ? 5 

Give a testimony from St. Chrysostom on the doc- 
trine of Pardons. 6 From St. Ambrose. 7 

What is the evidence of Origen on the subject of 
Image worship? 8 Of Gregory the Great? What 

1 By making a distinction between the language and the 
addresses made to God, and those made to saints. They 
say that ka^paa is given to God, dovhsla to saints, and vrtsp* 
Sovxua to the Virgin Mary. They say that they address, 
God in the words miserere nobis , and th^e saints, in the words 
ora pro nobis. 

2 It appears to have originated in the natalitia. or CO™ 
memoration days referred to before; but it was by almost 
imperceptible steps that the practice of praying to the saints 
was confirmed. 

3 Not till the end of the fourth century. 

4 St. Cyprian. — " There is no confession in the invisible 
world, nor any discipline of repentance there.' ; (Ep. 55, 
Qxf. ed.\ 

5 St. Chrysostom.-^' For those that truly follow virtue, 
after they are changed from this life, they be truly freed 
from their fightings, and loosed from their bonds. For 
death, to such as live honestly, is a change from worse to 
better, from this transitory to an immortal and eternal life 
that hath no end. ;j (Chrysost. in Gen. horn. 36.) 

6 St. Chrysostom.— " None can pardon sins, but only 
God.' ? (Chrys. in 2 Cor. horn. 6.) 

7 St. Ambrose. — "This cannot be common to any man 
with Christ to forgive sins. This is His gift only who took 
away the sins of the world." (Beveridge ? Vol. ii. p. 164.) 

8 Origen. — " We do not honour Images, that as much as. 



102 



bickersteth's questions. 



was the decree of the Elibertine Council on this 
point P 1 

How does St. Augustine speak of the practice of 
worshipping Reliques? 2 

At whose suggestion was the body of Polycarp 
burnt after his martyrdom? 3 Why? How did the 
Christians defend themselves from this accusation? 4 
What is the testimony of Augustine with regard to 
the Invocation of Saints? 5 

in us lies, we might not fall into the suspicion that these 
images were other gods." (Orig. cont. Cels. L. 7.) 

Gregory. — "To worship images by all means avoid. 77 
(Greg. Mag. Epist. I.) 

1 That pictures or images ought not to be in the Church, 
lest that which is worshipped and adored should be painted 
upon the walls. 77 (Condi. Elibert. cap. 36.) 

2 He condemns them, and says, speaking of the practice 
of the idle monks, "'Alii martyrum, si vere martyrum, 
membra venditant." (Aug. de op. Monachorum. cap. 28.) 

3 At the suggestion of the Jews, for fear it should be 
taken by the Christians, and shrinei. 

4 They said. "'These men know not that we C2J1 neither 
forsake Christ, who suffered for the salvation of all that are 
saved, the innocent for the guilty, nor worship any other : 
Him truly being the Son of God, we adore; but the martyrs^ 
and disciples, and followers of the Lord we justly love for 
that extraordinary good mind which they have expressed 
toward their King and Master, of whose happiness God 
grant that we partake, and that we may learn by their 
examples. 77 (Eccles. Smyr. Ep. de. S. Poly. Martyr, xvii.) 

6 Augustine. — " Let us not make it any part of religion 
to worship men that are dead; for if they lived well, they 
are now in that state, that they need not, neither do they 
require any honour at our hands; but they would have us 
to worship God, &c. 77 "They are then to be honoured for 
imitation; not to be adored for religion. 77 (Aug. de vera, 
religione. cap. 55.) 



bickersteth's questions. 



103 



ARTICLE XXIII. 

Of Ministering in the Congregation* 

It is not lawful for any man to take upon him the 
office of public preaching, or ministering the Sacra- 
ments in the Congregation, before he be lawfully 
called, and sent to execute the same. And those we 
ought to judge lawfully called and sent, which be 
chosen and called to this work by men who have 
public authority given unto them in the Congrega- 
tion, to call and send ministers into the Lord's vine- 
yard. 

De Ministrando in Ecclesia, 

Non licet cuiquam sumere sibi munus publice 
prsedicandi, ant administrandi Sacramenta in Eccle- 
sia, nisi prius fuerit ad haec obeunda legitime vocatus 
et missus. Atque illos legitime vocatos et missos 
existimare debemus, qui per homines, quibus potes- 
tas vocandi ministros, atque mittendi in vineam Do- 
mini, publice concessa est in Ecclesia, cooptati fue- 
rint, et adsciti in hoc opus. 

What is the subject of this Article? What is 
meant by the Congregation? 1 How is ministering 
in the Congregation described in this Article? Why 
are these two points mentioned? 2 What is the La- 
tin version of the words 66 chosen and called ?" 3 

1 The word in the Latin is ecclesia^ which is elsewhere 
translated Church. 

2 See the answer in Article XIX. 

3 "Cooptati et adsciti the former of which was the 
word used to represent admission into the College of Au- 
gurs at Rome ; and both words imply that ministers must 
be admitted to their office by those who are ministers. 



104 



bickersteth's questions. 



What are the two propositions to be proved in this 
Article? 1 

Are these propositions agreeable to right reason 
and to our sense of the natural fitness of things? Is 
the same principle recognised in the things of the 
world, and in the administration of human affairs? 2 
What inference do you draw from hence? 3 Does it 
appear from Scripture that it is the will of Christ 
that His Church should be ordered and governed in 
any particular way? 4 Does the Scripture contain any 
express direction as to the regulation and government 
of Christ's Church? 5 But would not Christ, if He 
had intended that there should be at all times a cer- 
tain constitution and order in his Church, have taken 
care to tell us this so explicitly and distinctly, that 

1 First : that ministers must not be self-appointed; and 
secondly, that they must be appointed by those who have 
authority for this purpose. 

2 In human governments, no man is accounted to have a 
lawful call to any office, nor can he be permitted to execute 
it, except he be appointed to it, either by those who have 
the chief authority, or by persons delegated by them. 

3 How much less is it seemly or lawful that any should 
take upon them to act in such sacred and high ministries 
as those which relate to God"s holy Word and Sacraments, 
except they have first been commissioned by the Great 
Head of the Church, or by those to whom He has delegated 
authority. 

4 We know that He is infinitely wise and good, a God of 
order and not of confusion: and He intended his Church to 
■continue for ever; and this it could not do without such 
provision, for no Society can hold together without rule and 
subordination. 

5 We do not say that there is a direction in Scripture so 
plain as that contentious persons may not say it is not suf- 
ficient to convince them: but there is evidence enough on 
the subject to satisfy the humble and sincere inquirer, who 
is not unwilling to be convinced by just reason. 



bickersteth's questions. 



105 



there should be no room for error or dispute P 1 Has 
Christ been pleased to deal with us in this manner 
in any other cases of importance relative to duty? 2 
For example; On what principle do we condemn 
Polygamy? On what principle do we observe the 
first day of the week, instead of the seventh, as the 
Christian Sabbath? On what principle do we justify 
the Baptism of Infants? What parts of the Holy 
Scripture appear to contain intimations as to Christ's 
will concerning the order and constitution of His 
Church ? 3 

From the Old Testament. — What argument would 
you derive from the Old Testament? 4 What passages 
of the Old Testament show this? 5 What farther 

1 This cannot be concluded on any reasonable analogy. 
If He has given us intimations of His will, though not in 
express terms, yet discernible to us by the general tenor 
of Scripture ; His will so made known to us is a« much 
binding upon us, as if it had been expressly revealed. 

2 There are several instances in proof of this: as for ex- 
ample, the cases of Polygamy ; the observance of the first day 
of the week as the Christian Sabbath; and the Baptism of In- 
fants; in all of which, though we cannot allege any express 
warrant of God's word, yet we know for certain that all 
Christian Churches in all nations are agreed, and in all 
ages have been agreed', upon these points, from the first 
beginning of Christianity until now; and this only upon the 
ground of the general tenor of Scripture, and the practice 
of the Primitive Church, which is justly held to be the 
safest interpreter of the sense in which those of the Apos- 
tolic age received the Holy Scriptures. 

8 Both the Old and New Testaments. 

4 The Old Testament shows that it was the will of God 
under the Jewish Covenant that none should take upon 
them to minister in holy things without appointment from 
Himself, or from those to whom He delegated authority. 

5 All those which speak of the manner of the appoint- 
ment, first, of Aaron and of his sons, and afterwards of the 
Priests and Levites; and the strict rules which were en- 

10 



106 



bickersteth's questions 



proof may be derived from the Old Testament? 1 
But are the rules which were laid down for those 
who were under the Law, necessarily binding upon 
us, who live under the greater light and greater free- 
dom of the Gospel? 2 Can any analogy be traced be- 
tween the constitution of the Jewish Church and 
that of the Christian ? 3 

From the New Testament. — What information do 
we derive from the New Testament as to the order 
of the ministry which subsisted in the Christian 
Church in the times of the Apostles? 4 What were 
those orders? 5 Who filled the superior orders in the 
times of the Apostles? 6 Does it appear from Scrip- 
pined in these matters, for the purpose of excluding all 
others from ministering. (See Exod. xxviii. 41; xxix. 
1 — 4; Numbers viii. 6 — 8, 14, &c.) 

1 The cases of Korah, Dathan, and Abiram, (Numbers 
xvi.;) of Saul, (1 Sam. xiii.;) and of Uzziah, (2 Chron. xxvi.;) 
all of whom committed a great trespass in presuming to mi- 
nister in holy things without being lawfully called. 

2 The argument does not go to that extent; but this we 
do maintain, that a part of that light which we possess 
under the Gospel is derived to us from the Law rightly in- 
terpreted; and indeed, none are so unreasonable as to con- 
clude that God did not intend that we should derive any 
guidance in such matters from the Old Testament, nor any 
insight into His will at all times and under all circum- 
stances; for upon such a supposition the Old Testament 
would become a dead letter to us. 

3 In the Jewish Church there was a threefold ministry, 
that of High Priest, Priest, and Levites; corresponding to 
the three orders of Bishops, Priests, and Deacons. 

4 We learn from the New Testament that there were 
three Orders of ministers actually existing at that time. 

5 There were two gradations of inferior orders, one higher 
than the other; and there was a third order, superior to 
them both, with power to ordain the two inferior orders, 
and to take the general oversight of them, and of the Church. 

6 The Apostles themselves, to whom our Lord committed 
both the first establishment and the government of His 
Church. 



BrCKERSTETH r S QUESTIONS. 



107 



ture that the Apostles had power expressly given 
them to constitute other persons to carry on after 
their time the preaching of the Gospel, and the ad- 
ministration of the Sacraments? 1 Repeat the pro- 
mise in Matt, xxviii. 20. Why do you infer that 
this promise was not limited to the Apostles only? 3 
What were those persons called, who filled the 
ministry next in rank to the Apostles? 3 Who were 
the first Presbyters? 4 Is there any express mention 
of the appointment of the Seventy, or of any other 
persons to be Presbyters? 5 Are they always called 
by the name of Presbyters or Elders? 6 For whom 
did St. Paul send to meet him at Miletus? (Acts xx. 
17.) What are these Elders or Presbyters called in 

1 In John xx. 21, Christ said to them "As my Father 
hath sent me, even so send I you. 7? Now it is evident that 
God the Father sent Christ to- ordain them ; therefore it fol- 
lows that they also received power from Him to ordain 
others. And we know that in fact they did ordain others, 
which could only have been done by virtue of that com- 
mission with which they were invested by Christ. 

2 Because they were only to live for a few years; whereas 
this promise reaches to the end of time. 

3 Presbyters or Elders, from the Greek Ttpsafiirfspot, which 
signifies a superior, properly in age, and thence also in worth 
and gravity. From hence we derive our English word 
Priest. 

4 It is very probable that they were the Seventy disci- 
ples mentioned in Luke xi. whom Christ sent forth to 
preach, and to heal the sick. (See Hooker, B. v. § 78.) 

6 There is no express mention of this; but there is a dis- 
tinct reference to the ordaining of Elders by the Apostles, 
Paul and Barnabas, in every Church which they had founded 
(Acts xiv. 23;) and in the Epistles to Timothy and Titus, 
and in other places, they are spoken of as an order then 
existing. 

6 They are sometimes called Bishops, from the Greek 
word 87tL6xo7to$, which signifies literally an overseer, and 
which, when applied to Elders, has a reference to their of~ 
fice y as having the oversight of the laity.. 



108 bickersteth's questions. 

verse 28? Do we find Elders or Presbyters so de- 
signated elsewhere? 1 

What was the designation of the third or inferior 
order in the ministry? 2 Where do we read of their 
first appointment? (Acts vi. 1 — 6.) What was the 
occasion of it? What were the duties of these Dea- 
cons? 3 Does it appear that they were also autho- 
rized to preach and baptize? 4 What other property 
of this order may be collected from Scripture? 5 

It appears that at this time the Apostles were the 
chief order of the Christian ministry. What passage 
shows that they ordained Deacons? (Acts vi. 1 — 6.) 
That they ordained Elders or Priests? (Acts xiv. 
23.) Who succeeded to the chief oversight of the 
Church after the death of the Apostles? 6 Do we 
read of any in the New Testament who, though not 
having the name of Bishop expressly given to them, 
had the office of chief overseer delegated to them by 
Apostolic authority? 7 What evidence have we that 

1 They are so called in the Epistles to Timothy and Ti- 
tus; the name being at that time used to describe the na- 
ture of their duties, as superintendents- of the laity, and 
being not then restricted to the higher order of the minis- 
try, as it afterwards was, 

2 They were called Deacons-, from the Greek word Atdxo- 
vo$, a servant or minister; which name w r as used at first as 
expressing the nature of their duties. 

3 To take care of the funds for the poor. 

4 Yes; as. is evident from the instances of Stephen and 
Philip, who were Deacons. See Acts vi. and viii. 

5 It appears from 1 Tim. iti. 13. that the order -was 'pro- 
bationary, and that it led to that of the Priesthood. 

6 Those who in the course of time came to be called 
exclusively Bishops, which, as has been shown, signified 
overseers ; and who appear at first to have been invested 
with the office, without having the name distinctively ap- 
plied to them. 

7 Timothy at Ephesus (X Tim. i. 3, 4:) and Titus at Crete 
Titus i. 5.) 



btckersteth's questions. 



109 



their ministry was the same as that with which the 
Bishops are now invested P 1 Is there mention in 
the New Testament of any others besides Timothy 
and Titus who had Episcopal authority ? 2 Are these 
persons called Bishops? 3 Why do you conclude 
that they could not have been Presbyters or Deacons 
only? 4 Is there any instance- to be found in the 
New Testament of ordination to the ministry with- 
out an Apostle, or one to whom the Apostles had 
delegated Episcopal authority? Does the Primitive 
Church furnish any such instance? 5 

We have seen that the constitution of the Church 
in the Apostles' time, and as regulated by them, was 

1 St. Paul's Epistles to Timothy and Titus show that they 
had authority to confer ordination on Priests and Deacons 
(Titus i. 5; 1 Tim. iii.:) to superintend their doctrine and 
conduct (1 Tim. i. 3- 1 Tim. v. 19.) and to regulate such 
matters in the Church as were not settled by express Di- 
vine command. And these are the acts and duties which 
Bishops are now authorized to perform. 

2 In Revelation ii. and iii., written about thirty years 
later, there are -passages which show that there were Bi- 
shops presiding at that time over the Churches of Ephesus, 
Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and 
Laodicea. 

3 No; they are called in the prophetic language, angeisy 
which means messengers; but it is evident that they were 
men presiding over these Churches. 

4 Because in the case of Ephesus at least, we know that 
there were many Presbyters, (Acts xx.j) yet the message 
sent by Christ through John to the Angel at Ephesus, is 
addressed to one individual, who had authority over other 
ministers (Rev. ii. 2.) The angel of the Church at Thyatira 
is also represented as responsible for the doctrine, taught in 
that Church, being reproved for suffering a false prophetess 
to teach (Rev. ii. 20.) 

5 " No man is able to show either Deacon or Presbyter 
ordained by Presbyters only, and his ordination accounted 
lawful, in any ancient part of the Church." {Hooker*, B. vik. 



110 



bickersteth's questions. 



under Bishops, Priests, and Deacons. How are we 
to explain those other names and designations which 
occur in the New Testament of Evangelists, Pastors, 
and Teachers? 1 What are we to understand by the 
Helps, Governments, Diversities of tongues, &e., in 1 
Cor. xii. 28, 30? 2 

Evidence from Antiquity. — Does the ancient history 
of the Church confirm the conclusion drawn from 
the New Testament; namely, that the threefold mi- 
nistry of Bishops, Priests, and Deacons, is the same 
which existed in the time of the Apostles, and there- 
fore is to be regarded as instituted by them under 
the guidance of the Spirit of Christ ? 3 What is the 
testimony of Hooker to the same purpose? 4 To 

1 See Ephes. iv. 11. These were designations of Offices, 
and not of Orders; and they were Offices which may have 
been executed by those who were in holy orders ; as in 
fact they are now; there being nothing inconsistent in a 
Bishop, Priest, or Deacon, being called by any of these 
names, when he fulfils the duties belonging to them. 

2 These,, too, were names of Offices, and not of Orders, 
and it appears that they were temporary, applying exclu- 
sively to the then state of the Church,, which was mira- 
culous; a state which was not always to continue, and 
which in fact ceased, soon after the Apostolic times. 

3 It is evident unto all men diligently reading holy Scrip- 
ture and ancient Authors, that from the Apostles 7 time there 
have been these orders of Ministers in Christ's Church; Bi- 
shops, Priests, and Deacons. Which offices were evermore 
had in such reverend estimation, that no man might presume 
to execute any of them,, except he were first called, tried, 
examined, and known to have such qualities as are requi- 
site for the same; and also by public Prayer, with Imposi- 
tion of Hands, were approved and admitted thereunto by 
lawful Authority.*' (Preface to. the Ordinal in the Book of 
Common Prayer.) 

4 u require you to find out but one Church upon the 
face of the whole earth, that hath been ordered by your 
discipline, or hath not been ordered by ours, that is to say, 
by Episcopal Regiment, sithence the time that the blessed 
Apostles were here conversant. 7 * (Hooker, Preface^ § 4.) 



bickersteth's questions. 



Ill 



whom does he say this P 1 What farther confirmation 
do we derive from Hooker? 2 What is the evi- 
dence of Bishop Sanderson on this point? 3 Of 
BishopTaylor? 4 How are these statements confirmed 
by Ignatius? 5 What is the testimony of Irenaeus? 6 

1 To the Puritans, who objected to the government of the 
Church by Bishops, Priests, and Deacons, and proposed 
other plans of their own invention. 

2 "A thousand five hundred years and upward, the 
Church of Christ hath now continued under the sacred 
regiment of Bishops. Neither for so long hath Christianity 
been ever planted in any kingdom throughout the world, 
but with this kind of government alone; which, to have 
been ordained of God, I am for mine own part, even as 
resolutely persuaded as that any other kind of government 
in the world whatsoever is of God." (Hooker, B. vii. § 1.) 
" Wherefore let us not fear to be herein bold and peremp- 
tory, that if any thing in the Church's government, surely 
the first Institution of Bishops was from Heaven, was even 
of God; the Holy Ghost was the Author of it. ;; (B. vii. § 6.) 

3 "The Bishops (are) the lawful Successors of the Apos- 
tles, and inheritors of their power." (Sanderson on Epis- 
copacy, part iii. { 11.) 

4 " Episcopacy relies not upon the authority of Fathers 
and Councils, but upon Scripture, upon the institution of 
Christ, or the institution of his Apostles, upon an universal 
tradition, and an universal practice, not upon the word and 
opinions of the doctors : and it hath as great a testimony as 
Scripture itself hath.' ? (Bishop Taylor r Vol. vii. Dedication^ 
p. 18, ed Heber.) 

5 Ignatius. — He says, (writing to Polycarp, who was a 
disciple of St. John ;.) u I would give my life for those who 
are obedient to the Bishops, Priests, and Deacons; and let 
it be mine to have my portion in God with them." (Ep. ad 
Polycarp, § 6.) He says also in another place, " without 
these (i. e. Bishops, Presbyters, and Deacons,) there can 
be no Church properly so called." (Ep. ad Trail. { 3.) 

6 Irenjeus. — He gives a catalogue of the twelve Bishops 
of Rome who governed successively in that see ) saying of 
Linus, whom he calls the first of them, that "he was or- 
dained Bishop immediately by the Apostles upon the first 
foundation of the Church, and that Eleutherius was the 
twelfth Bishop from the Apostles.' 7 Irenseus also says that 
in his early life he saw Polycarp, who, he says, was ap- 
pointed Bishop of Smyrna by the Apostles. (Lib. Hi. c* 3}. 



112 



BICKERSTETh's QUESTIONS 



Of Tertullian? 1 How is the same thing shown by 
the decrees of the Council of Nice ? 2 

What are the three different kinds of proof by 
which it has been shown that the Episcopal form of 
government is the true government of the Church? 3 
But may we not conceive it possible that persons 
may be called of God by the express motion of the 
Holy Spirit to take upon them the ministry of the 
word of God and of His Sacraments? 4 Would you 

1 Tertullian. — "When your Captains, that is to say, 
the Deacons. Presbyters, and Bishops, fly. who shall teach 
the laity that they must be constant. ;; (De persec.) In an- 
other passage, Tertullian, in speaking of some who boasted 
that the things which they held they received of such as 
lived with the Apostles themselves, has these words: a Let 
them therefore show the beginning of their Churches* let 
them recite their Bishops one by one, each in such sort 
succeeding^ other, that the first Bishop of them have had 
for his Author and Predecessor some Apostle, or at least 
some Apostolical person who persevered with the Apostles. 
For thus it is that the Apostolical Churches trace their 
pedigree (census suos deferunt.) The Church of Smyrna 
counts up to Polycarp, ordained by St. John; the Church of 
Rome to Clement, ordained by St. Peter; and so the other 
Churches in like manner exhibit those who were ordained 
Bishops by the Apostles, by whom the Apostolical suc- 
cession was propagated and continued.' 7 (De Prcescrip. c. 
33.) 

2 "Let the Deacons keep within their proper bounds, 
knowing that they are the ministers of the Bishops, and infe- 
rior to the Presbyters. 71 (Cone. Nic. can. xviii.) 

a Those derived (1) from reason and the fitness of things ) 
(2) from the Holy Scriptures; and (3) from the records of ^the 
Ancient Church. 

4 Unquestionably we may: and moreover, in the Ordina- 
tion Service of the Church, this Divine call and motion is 
presupposed, and held to be necessary; the first question 
proposed to those who are to be Ordered being, "Do you 
trust that you are inwardly moved by the Holy Ghost to 
take upon you this Office and Ministration, to serve God 
for the promoting of His glory ; and the edifying of Hix 
peoplel 77 



bickersteth's questions. 



113 



then exclude from the ministry those persons who 
have this call, because they have not been lawfully, 
that is, Episcopally ordained? 1 What course should 
such persons take? What conclusion do you draw 
from the whole subject? 3 



ARTICLE XXIV. 

Of Speaking in the Congregation in such a tongue as 
the people under standeth. 
It is a thing plainly repugnant to the Word of 
God, and the custom of the Primitive Church to 
have public prayer in the Church, or to minister the 
Sacraments in a tongue not understanded of the peo- 
ple. 

1 By no means; but it is both reasonable and necessary 
that they should not judge of their own call themselves, 
but should submit their reasons for judging themselves so 
called, as well as their qualifications to the trial and judg- 
ment, of such persons as have authority given them in the 
Church for this purpose. 

2 That there was a form of Church government subsist- 
ing in the times of the Apostles, and instituted by them 
under the immediate teaching of Christ, the Divine Head 
of the Church, and by the guidance of His infallible Spirit; 
that it consisted of the threefold ministry, viz. of Bishops, 
Priests, and Deacons; that such form and constitution was 
exactly followed by the Christian Church universally in 
the times immediately succeeding the Apostles; that it 
w^as transmitted downwards in an unbroken succession 
from age to age; and that in this form and by this trans- 
mission it has been delivered down to us, and through 
God's great goodness is still preserved to us ; and farther, 
that in this form, as far as all essential things are con- 
cerned, it is the will of Christ that it should remain to the 
end of time. Therefore "it is not lawful for any man to 
take upon him the office of public preaching^ or minister^ 



114 bickerstbth's questions. 

De loquendo in Ecclesia lingua quam populus intelligit. 

Linguo populo non intellecta, publicas in Ecclesia 
preces peragere, aut Sacramenta administrare, verbo 
Dei, et primitivse Ecclesiae consuetudine plane re- 
pugnat. 

What is the subject of this Article? What is 
meant by a tongue? How does this Article differ 
from that published in 1552 ? x Why are prayer and 
the administration of the Sacraments only mentioned 
in this Article? 2 

For what two reasons does this Article condemn 
the use of any unknown language in the conducting 
®f Divine Service? What do you understand by the 
custom of the Primitive Church? 3 

From what general consideration would you con- 
clude that the public service of the Church ought to 
be conducted in a language understood by the peo- 
ple ? 4 In what language were the Jewish services 
conducted ? What general direction does St. Paul 
give with regard to public worship? (1 Cor. xiv. 26.) 

ing the Sacraments in the Congregation, before he be law- 
fully called, and sent to execute the same. And those we 
ought to judge lawfully called and sent, which be chosen 
and called to this work by men who have public authority 
given unto them in the Congregation, to call and send la- 
bourers into the Lord's Vineyard," that is, the Bishops. 

1 The Article published in 1552, ran thus: "It is most 
fit and most agreeable to the Word of God, that nothing be 
read or rehearsed in the Congregation in a tongue not known 
unto the people ; which St. Paul hath forbidden to be done, 
unless some be present to interpret. 7; 

2 Because the performing of mass in Latin was particu- 
larly insisted upon by the Church of Rome, and because 
preaching was always in the vernacular tongue. 

3 That delivered by tradition. 

4 It is obvious to common sense that it should be so con- 
ducted, in order that the people may be edified, 



BICKERSTETIl's QUESTIONS, 115 

What is the general argument of St. Paul in that 
chapter ? 

About what time did the use of Latin, as the vul- 
gar tongue, gradually cease in Europe? 1 By whom 
was the use of the Latin Liturgy subsequently im- 
posed? 3 What appears to have been his reason? 
Where was this imposition resisted? 3 

Evidence from Antiquity. — Did the Primitive 
Church always use a language understood by the 
people? 4 In what words does Justin Martyr de- 
scribe the mode of conducting Divine Service? 5 In 
what language did St. Chrysostom compose his Li- 
turgy? 6 St. Basil? What is the testimony of 
Origen as to the practice in the 3d century? 7 

1 During the course of the ninth century, in consequence 
of the irruption of the Goths, and the subversion of the 
Roman Empire. 

2 By Gregory the Vllth, (Hildebrand,) in the eleventh 
century, in order to support the papal pretensions. 

3 In Spain, where the Gothic missal had already sup- 
planted the Roman. 

4 Invariably so. 

5 Justin Martyr. — "After this we all rise unanimously, 
and send up our prayers; and as we said before, our prayers 
being finished, the bread is offered, and the wine and wa- 
ter, and the President pours out prayers and thanksgivings 
with all his might (udsi §vvafu$ owt^,) and then the people 
cry out, saying, c Amen. ? v (Justin Martyr. Apol. I. 67.) 

6 In Greek. 

7 Origen. — "The Grecians pray to God in the Greek, the 
Romans in the Roman, and every one in his own tongue." 
{Orig. cent Cels. I. 8.) 



i>iVAA^i^iil S QUESTIONS. 



ARTICLE XXV. 

Of the Sacraments. 

Sacraments ordained of Christ be not only badges 
or tokens of Christian men's profession, but rather 
they be certain sure witnesses, and effectual signs of 
grace, and God's good will towards us, by the which 
He doth work invisibly in us, and doth not only 
quicken, but also strengthen and confirm our Faith 
in Him. 

There are two Sacraments ordained of Christ our 
Lord in the Gospel, that is to say, Baptism, and the 
Supper of the Lord. 

Those five commonly called Sacraments, that is to 
say, Confirmation, Penance, Orders, Matrimony, and 
Extreme Unction, are not to be counted for Sacra- 
ments of the Gospel, being such as have grown partly 
of the corrupt following of the Apostles, partly are 
states of life allowed in the Scriptures; but yet have 
not like nature of Sacraments with Baptism and the 
Lord's Supper, for that they have not any visible 
sign or ceremony ordained of God. 

The Sacraments were not ordained of Christ to be 
gazed upon, or to be carried about, but that we should 
duly use them. And in such only as worthily re- 
ceive the same they have a wholesome effect or ope- 
ration: but they that receive them unworthily pur- 
chase to themselves damnation, as Saint Paul saith. 

De Sacramentis. 
Sacramenta a Christo instituta, non tantum sunt 
notae professionis Christianorum, sed certa quaedam 
potius testimonia, et efficacia signa gratiaeatque bonae 
in nos voluntatis Dei, per quae invisibiliter ipse in 
nos operator, nostramque fidem in se non solum exci- 
tat, verum etiam confirmat. 



bickersteth's questions. 



117 



Duo a Christo Domino nostro in Evangelio insti- 
tute sunt Sacramenta: scilicet, Baptismus, et -Ccena 
Domini. 

Quinque ilia vulgo nominata Sacramenta, scilicet, 
Confirmatio, Poenitentia, Ordo, Matrimonium. et Ex- 
trema Unctio, pro Sacramentis Evangelicis habenda 
non sunt, ut quae, partim a prava Apostolorum imi- 
tatione profluxerunt, partim vitse status sunt in 
S^ripturis quidem probati; sed sacramentorum ean- 
dem cum Baptismo et Coena Domini rationem non 
habentes, ut quae signum aliquod visibile, seu caere- 
moniam, a Deo institutam, non habeant. 

Sacramenta non in hoc instituta sunt a Christo ut 
spectarentur, aut circumferrentur, sed ut rite illis 
uteremur, et in his duntaxat qui digne percipiunt sa- 
lutarem habent effectum: Qui vero indigne perci- 
piunt, damnationem (ut inquit Paulus) sibi ipsis ac» 
quirunt. 

How does this Article differ from that published 
in the Reign of Edward VI? 1 What part was add- 
ed in 1562 ? 2 What are the different points asserted 
in this Article as it is now settled ? 3 

1 The old Article began with, the words, "Our Lord Jesus 
Christ gathered his people into a Society by Sacraments, 
very few in number, most easily to be kept, and of most 
excellent signification, that is to say, Baptism and the 
Supper of the Lord. ;; Then followed the paragraph which 
in this Article is the last, excepting that after the word 
" operation ?; this sentence was added, "Not as some say, 
ex opere operato, which terms, as they are strange and ut- 
terly unknown to the Holy Scripture, so do they yield a 
sense which savoureth of little piety, but of much super- 
stition.^ Lastly, that sentence followed, with which this 
Article now begins. 

2 The paragraph relating to the five pretended Sacra- 
ments. 

3 (1) The definition of a Sacrament; (2) Those two ordi- 
nances are specified which answer to this definition : (3) 
The five pretended Sacraments are condemned; (4) The 
proper use of the Sacraments is declared. 

11 



118 



eickersteth's questions. 



What is the original meaning of the word Sacra- 
ment? 1 How is a sacrament defined in this Article? 
What is the corresponding definition in the Church 
Catechism ? Show that these two definitions agree. 
By what does God work invisibly in us ? 2 What is 
the Latin version of the clause "doth not only 
quicken, but also strengthen and confirm our faith in 
Him? 5 ' 3 To which Sacrament does the word quicken 
seem to refer? To which does strengthen and con- 
firm refer ? What are the four requisites in a Sacra- 
ment, as defined by the Church of England ? 4 Show 
that the Sacrament of Baptism answers these tests. 5 
Show the same thing with regard to the Sacrament 
of the Lord's Supper. 

What are the five commonly called Sacraments 
condemned in this Article ? Why are they denied 
to be Sacraments according to the definition of the 
Church of England? 

Confirmation. — Repeat Acts viii. 12 — 17. Who 
preached Christ to the Samaritans? What was Phi- 
lip? Did he baptize the Samaritans upon their pro- 

1 The word Sacrament {Sacr amentum) originally signified 
an oath, especially the oath taken by soldiers, the military 
oath of allegiance. This signification, after the establish- 
ment of Christianity, led to the application of the word to 
the rites of Baptism and the Supper of the Lord, as those 
by which the Christian especially pledges himself to the 
service of Christ. 

2 The Latin version is per quce } i. e. by the which Sacra- 
ments. 

3 Nostramque fidem in se non solum excitat, verum etiam 
confirmat. 

4 Matter, Form, Institution and Effect. 

s Matter, Water. Form, " in the name of the Father, and 
of the Son, and of the Holy Ghost 11 Institution, the command 
of Christ (Matt, xxviii. 19.) Effect, a death unto sin, and a 
new birth unto righteousness. (Rom. vi. 4; Col. ii. 12, &c.) 



bickersteth's questions. 119 

fession of faith ? What was then done by the 
Church? (verse 14.) Who were Peter and John? 
What ordinance did they then administer? Does it 
appear from the narrative that this was ausual thing 
at that time? 1 What question was put by St. Paul 
to certain disciples at Ephesus? (Acts xix. 2.) What 
rite did St. Paul afterwards administer? (verse 6.) 

Did the use of Confirmation continue after the 
miraculous gifts had ceased in the Church? 2 What 
is the testimony of Tertullian to this point? Of 
Cyprian? What, according to Scripture and Anti- 
quity, appears to be the proper view to take of the 
rite of Confirmation? 3 Who is the proper Church 
officer to administer it? On what authority is the 
administration of the rite so restricted? 4 What rea- 
son has been assigned for this restriction? 5 Why is 

1 It is recorded as a matter of course, without any pre- 
vious deliberation as to its propriety. 

2 It was universally practised. Tertullian says, "After 
this, (i. e. Baptism) the hand is laid upon us, with invoca- 
tion and invitation of the Holy Spirit. ;; * # "Then that 
most holy Spirit cometh down willingly from the Father 
upon the bodies which have been sanctified and blessed. J? 
(De Baptism. § 8.) Cyprian also says, speaking of the 
converts in Samaria, that having obtained the legitimate 
Baptism of the Church, then "what was wanting was done 
by Peter and John, namely, that prayer being made for 
them, with laying on of hands, the Holy Spirit should be 
invoked and poured upon them ; which now also is done 
among us, those baptized in the Church, being brought to 
the Bishops of the Church, and by our prayer and laying on 
of hands they receive the Holy Ghost, and are perfected 
with the seal of the Lord." (Ep. 73, § 8.) 

3 It is an Apostolic ordinance, the completion of the Sa- 
crament of Baptism. 

4 That of Scripture and the Primitive Church. 

5 The reason why Bishops alone have authority to con- 
firm is not because the benefit or grace of Confirmation is 
greater than that of Baptism ) but rather, inasmuch as by the 
Sacrament of Baptism men are admitted into Christ's 



120 



bickersteth's questions. 



Confirmation severed from Baptism? 1 Why do you 
conclude that Confirmation is not to be counted for a 
Sacrament of the Gospel? 2 

Penance. — What is the derivation of the word pe- 
nance? 3 What is the teaching of the Church of 
Rome with regard to penance? 4 On what grounds 
do you conclude that it is no Sacrament?^ What is 
the first part of penance, according to the Church of 
Rome? Does the Church of England acknowledge 
the necessity of contrition? How does she differ 

Church, if he baptizes them not to whom the chief autho- 
rity of their souls belongs, yet for honours sake, and in 
token of his spiritual authority over them, the performance 
of this annexed ceremony should be sought for at his hands. 
(See Hooker, Book v. § 66.) 

1 It arose in the first instance, from the circumstance of 
ministers of inferior degree not being permitted to confirm, 
and now from the circumstance of persons being baptized 
when infants, at which age they may be admitted into 
God ; s family, though they cannot in their own persons per- 
form the conditions of membership. 

2 Because it does not answer the test, being not ordained 
by Christ himself. 

3 It is derived from pcenitentia, the Latin translation of 
the word uzravoia, which means a change of mind- 

4 That it is a Sacrament of remitting sins after Baptism, 
and that it consists of the following parts — (1) Contrition, 
which includes hearty sorrow for sm, and firm purpose of 
amendment. There is, however, an imperfect contrition 
devised by them, called attrition, which means sorrow for 
sin, without a resolution to sin no more, and this they con- 
sider sufficient to make the Sacrament effectual. (2) Con- 
fession, which is to accuse ourselves of all our sins to the 
Priest. (3) Absolution, which is pronounced by the Priest 
judicially upon confession made to him. (4) Satisfaction. 
After the g-uilt of sin is remitted, there remains some pe- 
nance to be undergone, decided upon by the Priest accord- 
ing to the nature of the offence. This, however, may be 
commuted by alms, or by fasting, or by the 'payment of mo- 
my. If the party dies before the penance is completed, he 
goes into purgatory. 

5 It has no outward visible sign ordained by Christ. 



BICKERSTETIl's QUESTIONS. 



121 



from the Church of Rome on this head? 1 What is 
the second part of penance? What is the doctrine 
of the Church of England with regard to confession 
to a priest? 2 What, according to the Church of 
Rome, is the third part of penance? What is the 
doctrine of the Church of England with regard to 
absolution? 3 What is the fourth part of the Romish 
Sacrament of penance? How does the Church of 
England differ from that of Rome with regard to 
satisfaction? 4 How was this word employed by the 
ancient Church? 

What was the origin of penance ? 5 Why was pri- 
vate confession adopted ? At what period was pe- 
nance itself made secret ? When was it commuted ? 

1 She denies the efficacy of attrition. 

2 li As for private confession, abuses and errors set apart, 
we condemn it not, hut leave it at liberty. ;? (Jeivel. Apol. 
156, quoted by Hooker.) See also the Exhortation to the Holy 
Communion, in the Book of Common Prayer, and the Order 
for the Visitation of the Sick. 

3 God "has given power and commandment to his Mi- 
nisters to declare and pronounce to his people, being peni- 
tent, the absolution and remission of their sins; ?? but the 
absolution so given is ininisterial and precatory^ and not ju- 
dicial . 

4 The Church of England rejects satisfaction in the sense 
in which it is intended by the Church of Rome; and though 
the early Fathers used this w r ord, their own writings show 
that they merely intended by it whatever a penitent should 
do in humbling himself to God, and testifying his repent- 
ance by his deeds. 

5 In its origin, penance was public, and it arose from 
the cases of apostacy in the times of the persecutions. Af- 
terwards, as the Church increased, it was applied as a re- 
medy to the disorders and corruptions which sprang up 
within its pale. This led to the making confession a pri- 
vate matter, in order to avoid scandal against the Church; 
soon afterwards, in the fifth century, penance itself w r as 
private, and towards the end of the eighth century, it first 
began to be commuted. 

11* 



122 bickersteth's questions. 

Orders. — What is the doctrine of the Church of 
Rome with regard to Orders? 1 Upon what grounds 
has it been attempted to show that this is a Sacra- 
inemt?^ Show that it is not a Sacrament according 
to the definition of the Church of England. 3 

In what other respects does the Church of Eng- 
land differ from the Church of Rome with regard to 
Orders? 4 

By whom was Timothy ordained? (2 Tim. i. 6.) 
Who assisted at his ordination? (1 Tim. iv. 14.) Is 
this primitive custom observed by the Church of 
England? 

Matrimony. — How is the rite of matrimony de- 
scribed in a subsequent part of this Article? What 
is the teaching of the Church of Rome with regard 
to matrimony? 5 Upon what authority has it been 

1 That the ordination of ministers is a Sacrament, founded 
upon the institution of Christ and his Apostles. In the ear- 
liest ages, ministers were set apart to their office by prayer 
and the imposition of hands : but afterwards other rites were 
added, and in the tenth century the practice arose of de- 
livering the sacred vessels to the priests, and at the same 
time words were used, which assigned to them the power 
of offering up sacrifices to God. After this, five other orders 
were added to the primitive orders of Bishops, Priests, and 
Deacons — namely, Subdeacons, Acolyths, Exorcists, Read- 
ers, and Doorkeepers. 

2 That it was instituted by Christ. 

3 Though Christ ordained his Apostles, and gave them 
authority to ordain others, yet we read of no outward and 
visible sign appointed by Him for this purpose, nor did 
Christ and his Apostles make use of the same ceremony. 
Christ breathed on his Apostles ; the Apostles laid the ir hands 
on those whom they ordained. 

4 The Church of England rejects the inferior orders, 
which cannot be traced up to the primitive times, nor does 
she recognise the sacrificial character of the Priest. 

5 That it is a Sacrament instituted by God, and not de- 
vised by man. 



bickersteth's questions. 



123 



attempted to show that matrimony is a Sacrament? 
(Ephes. v. 32.) What is the word translated mystery 
m the Greek ? l What is the version of this passage 
in the Vulgate? 2 Is the word mystery applied in 
Scripture to other things besides Sacraments? (1 
Tim. iii. 16 ; Rev. xvii. 5.) How do you understand 
the words " this is a great mystery ,; in Ephes. v. 
32 ? 3 When was matrimony instituted? 4 Upon 
what general ground do you conclude that it is no 
Sacrament ? 5 

What consequence has been drawn from making 
matrimony a Sacrament? 6 Does Scripture sanction 
a divorce under certain circumstances? (Matt. v. 
32.) What is the teaching of the Church of Eng- 
land with regard to matrimony? 7 By whom ought 
it to be administered ? 8 

Extreme Unction. — What do you mean by extreme 
unction? 9 Upon what grounds has it been attempted 
to maintain that this is a Sacrament? (James v. 14, 
15.) What symbolical action was sometimes per- 
formed by the Apostles in healing the sick ? (Mark 

2 Hoc est magnum sacramenturn. 

3 When St. Paul said, "this is a great mystery," he was 
speaking concerning Christ and the Church; the words 
must therefore he applied to that mystical union of Christ 
and his Church, of which the marriage bond was a figure. 

4 "In the time of man's innocency." 

5 It does not answer the test. 

6 That the marriage bond is indissoluble. 

7 That it is an honourable estate, instituted of God. but 
not an outward sign of an inward grace. 

8 Being a holy estate, instituted by God, it should be ad- 
ministered by none but His authorized ministers. 

9 The anointing of the sick, with prayer for the forgive- 
ness of their sins, administered to them shortly before thek 
death, and therefore called extreme unction. 



124 



bickersteth's questions. 



vi. 13.) Was this oil the symbol of a benefit wrought 
on the soul, or of one wrought on the body? 1 Why 
do you conclude that extreme unction is no Sacra- 
ment? 2 What remarkable difference is there be- 
tween the results of this rite as performed in the 
Apostolic times, and as now practised by the Church 
of Rome? 3 When do w r e find the first mention of 
this rite as unconnected with miraculous gifts ? 4 When 
do we find it alluded to again? 5 For what purpose 
does it appear to have then been used ? 6 

What are the two assertions in the last paragraph 
of this Article ? To which Sacrament does the first 
assertion refer ? Is there any authority in Scripture, 
or in the Primitive Church, for carrying about the 
Sacrament of the Lord's Supper? 

In what persons only, have the Sacraments a 
wholesome effect and operation ? What do we mean 
by worthily receiving? 7 Against what error is this 
assertion directed ? 8 

Evidence from Antiquity. — What appears to have 
been the number of Sacraments acknowledged in the 

1 One wrought upon the body. 

2 Because it was not instituted by Christ, and it appears 
to have been merely an outward sign which accompanied 
the exercise of the miraculous gifts ; and which therefore 
ceased when these gifts ceased. 

3 In the former case, the sick were restored to health; 
in the latter, it immediately precedes their death. 

4 In the fifth century, by Pope Innocent I. 

5 Not till the seventh or eighth century. 

6 The prayers which then accompanied it show that at 
that time its object was the recovery of the sick. 

1 With repentance and faith. 

8 Against the error that the Sacraments have a mechani- 
cal effect, ex opere operato, i. e. that the mere receiving of 
them conveys grace 2 without reference to the faith of the 
recipient. 



bickersteth's questions. 



125 



Primitive Church? 1 How do you account for their 
not being distinctly determined ? 2 What Sacraments 
does Justin Martyr speak of? 3 What does Tertul- 
lian? What is the testimony of St. Augustine? 4 

When was it first announced that there were se- 
ven Sacraments? 5 By what Council was. this asser- 
tion subsequently confirmed? 6 



ARTICLE XXVI. 

Of the unworthiness of the Ministers, which hinders not 
the effect of the Sacrament* 

Although in the visible Church^ the evil be ever 
mingled with the good, and sometimes the evil have 
chief authority in the Ministration of the Word 
and Sacraments, yet forasmuch as they do not the 
same in their own name, but in Christ's, and do mi- 
nister by his commission and authority, we may use 
their Ministry, both in hearing the Word of God, 
and in receiving of the Sacraments, Neither is the 
effect of Christ's ordinance taken away by their 
wickedness, nor the grace of God's gifts diminished 

1 The two Sacraments of Baptism and the Lord's Supper. 

2 Because at that time there was no controversy on the 
subject. 

3 Justin Martyr. — He speaks only of two sacraments, 
Baptism and the Eucharist. (Apol. I. 61.) Tertullian joins 
these two together, and says nothing of any more. {De 
Corona Militis, c. 3.) 

4 St. Augustine. — "But the Lord himself, and the Apos- 
tolical doctrine delivered instead of many, but some few 
things, and those most easy to be performed, most noble 
to be understood, and most chaste in their observation, such 
as are the Sacrament of Baptism, and the celebration of 
the body and blood of the Lord. (De doctr. Christ. I. 3.) 

5 In the twelfth century, by Peter Lombard. 
§ The Council of Trent, 



128 



bickersteth's questions. 



from such as by faith and rightly do receive the Sa- 
craments ministered unto them; which be effectual, 
because of Christ's institution and promise, although 
they be ministered by evil men. 

Nevertheless, it appertained to the discipline of 
the Church, that inquiry be made of evil Ministers, 
and that they be accused by those that have know- 
ledge of their offences; and finally being found guilty, 
by just judgment be deposed. 

De vi institutionum divinarum, quod earn non tollat 
malitia ministrorunu 

Quamvis in Ecclesia visibili, bonis mali semper 
sunt admixti, atque interdum ministerio verbi et Sa- 
cramentorum administrationi praesint; tamen cum 
non suo sed Christi nomine agant, ejusque mandato 
et auctoritate ministrent, illorum ministerio uti licet, 
cum in verbo Dei audiendo, turn in Sacramentis per- 
cipiendis. Neque per illorum malitiam effectus in- 
stitutorum Christi tollitur, aut gratia donorum Dei 
minuitur, quoad eos qui fide et rite sibi oblata perci- 
piunt, quse propter institutionem Christi et promis- 
sionem effieacia sunt, licet per malos administrentur. 

Ad Ecclesiae tamen disciplinam pertinet ut in ma- 
los ministros inquiratur, accusenturque ab his, qui 
eorum flagitia noverint, atque tandem justo convicti 
judicio depouantur. 

Against what error is this Article directed? 1 
What do you mean by the Visible Church in this 
Article? 2 What parables of our Lord exemplify the 
truth that the evil are ever mingled with the good 
in the Visible Church? What is the Latin version 
of the expression " have chief authority ?" 3 What 

1 That of supposing that the unworthiness of a Minister 
hinders the effect of the ordinances administered by him. 

2 The Holy Catholic Church here on earth. 

3 The Latin word is prcesint, which would be more pro- 
perly translated have the chmge of } or ? are intrusted with. 



bickersteth's questions. 



127 



is the reason assigned in this Article why we may- 
use the ministry of evil men? 1 

The unworthiness of Ministers hinders not the effect 
of the Sacraments administered by them. 

What direction did our Lord give to his disciples 
with regard to the teaching of the Scribes and Pha- 
risees? (Matt, xxiii. 2, 3.) In what sense did they 
sit in Moses' seat ? 2 How does it appear that they 
were unworthy? But was it nevertheless the duty 
of the people to attend upon their ministry? Re- 
peat John vi. 70. To whom did Christ refer? Did 
our Lord know the character of Judas before he 
chose him? Did the wickedness of Judas invalidate 
his acts as an Apostle? What do you infer from 
these examples? 

The Romish Church has taught that the intention 
of the minister is necessary in order to make the Sa- 
craments valid. What is meant by this? 3 Is this a 
question within the limits of human investigation? 
What evils result from the maintenance of this opi- 
nion? 4 

What is asserted in the last paragraph of this Ar- 
ticle? Is it agreeable to reason that evil ministers^ 
when proved to be such, should be deposed? What 
was the character of Eli's sons?\(l Sam. ii. 12.) 

1 Because they exercise the ministry, not in their own 
name but in Christ's. 

2 They were his successors in the office of teachers of 
religion. 

3 That the Sacraments are not valid, unless the person 
administering them intends that they should be so. 

4 It tends to throw doubt and suspicion upon the whole 
system of Christianity, because no one can discern the 
heart, and therefore, if this opinion be true, no one can 
certainly tell whether he has really been baptized. 



128 bickersteth's questions. 

Did Eli take the proper steps to restrain them? 
What was threatened to Eli in consequence? 
(1 Sam. iii. 11.) What was the sin of Nadab 
and Abihu? (Lev. x. 1.) How was that sin pu- 
nished ? What reason was assigned for this severe 
visitation ? (Levit. x. 3.) Who was Timothy ? What 
directions were given to him with regard to the dis- 
cipline of the Church ? (1 Tim. v. 1, 19, 20; vi. 
3—5.) 

What consideration especially aggravates the sins 
committed by evil ministers? 1 

Evidence from Antiquity. — By whom was the opi- 
nion condemned in this Article first maintained ? 2 
Who opposed that opinion? 3 Quote a testimony 
from St. Augustine to this point. 4 What is the evi- 
dence of St. Chrysostom? 5 What particular circum- 
stances appear to have revived this opinion in the 
16th century ? 6 

Has it always appertained to the discipline of the 
Church to make inquiry of evil ministers? 7 Show 
this from St. Cyprian. 8 

1 That they are committed by those, whose special office 
and work it js to destroy sin. 

2 By the Donatists, in the early part of the fifth century. 

3 Augustine, Bishop of Hippo. 

4 Augustine. — " Remember that the manners of evil 
men do not hinder the sacraments of God, so as to make 
them either not to be at all, or less holy. ;? (Aug. cont. 
literas Petilianij I. 2. [110. Vol. ix.]) 

5 St. Chrysostom.— > u God is wont to work, even by such 
as are unworthy; and the grace of Baptism is not at all 
hindered by the life of the priest. * ? (Ckrysost. in 1 Cor. 
horn. 8.) 

6 The gross vices practised by the Clergy at that time. 

7 Always, as may be seen from the decrees of the Coun- 
cils. 

8 St. Cyprian. — "As to Felicissimus the deacon, let him 



bickersteth's questions. 



129 



ARTICLE XXVII. 
Of Baptism. 

Baptism is not only a sign of profession, and mark 
of difference, whereby Christian men are discerned 
from others that be not christened, but it is also a 
sign of Regeneration or new Birth, whereby, as by 
an instrument, they that receive Baptism rightly are 
grafted into the Church ; the promises of forgiveness 
of sin, and of our adoption to be the sons of God, by 
the Holy Ghost, are visibly signed and sealed; Faith 
is confirmed, and Grace increased by virtue of prayer 
unto God. The Baptism of young Children is in 
any wise to be retained in the Church, as most 
agreeable with the institution of Christ 

De Baptismo. 

Baptismus non est tantum professions signum, ac 
discriminis nota, qua Christiani a non Christianis 
discernantur, sed etiam est signum regenerations, 
per quod, tanquam per instrumentum, recte baptis- 
mum suscipientes, Ecclesise inseruntur, promissiones 
de remissione peccatorum, atque adoptione nostra in 
filios Dei per Spiritum sanctum visibiliter obsig- 
nantur, fides confirmatur, et vi divinse invocationis 
gratia augetur. 

Baptismus parvulorum omnino in Ecclesia reti- 
nendus est, ut qui cum Christi institutione optime 
congruat. 

What is the subject of this Article? What is the 

know that he is cast out from among us; inasmuch as be- 
sides his frauds and robberies, of which we are very cer- 
tain that h~e is guilty, he is also charged with adultery." 
(Cypr. Epist. 38, Ep. 41, Oxf. Ed.) 
12 



130 



bickersteth's questions. 



origin of the word Baptism? 1 How is Baptism de- 
fined in this Article? What is the Latin version of 
the words " whereby Christian men are discerned 
from others that be not christened?'' 2 What do you 
mean by a sign? 3 In what sense is Baptism a sign? 4 
What is the meaning of the word regeneration? 5 
What is the meaning of the expresssion, " they that 
receive baptism rightly? 6 Distinguish between 
rightly and icorthily. 7 What passage of Scripture il- 
lustrates the expression, " are grafted into the 
Church?" (Rom. xi. 24, &c.) How is the same 
thing expressed in other words in the Church Cate- 
chism? 8 What particular benefits are declared to be 
promised in Baptism? What do you understand by 
grace? 9 What then are the three benefits conferred 
in Baptism ? 10 

What is the Latin version of the words, " as most 
agreeable with the institution of Christ? 11 

The Sacrament of Baptism. — Define a Sacrament. 

1 It is derived from the Greek word flart^'fto, to immerse; 
though in the sacred writers the word is used to denote 
any washing, whether by dipping or sprinkling. (Vide 
Mark vii. 4; Luke xi. 38.) 

2 Qua Christiani a non Christianis discernantur. 

3 A sign may denote either a mark of something that has 
taken place 7 or a mark of something to be conferred. 

4 Of something to be conferred. 
6 New Birth. 

6 In the way appointed by Christ. 

7 Rightly refers to the manner of administering ; worthily 
to the disposition of the recipient. 

8 Wherein I was made a member of Christ." 

9 The holy principles and desires given to us by the 
Holy Spirit. 

10 Forgiveness of sins ; adoption into the family of God; 
and the sanctifying influences of the Holy Spirit. 

u "Ut qui cum institutione Christi optime congruat:'' as 
is very accordant with the institution of Christ. 



bickersteth's questions. 



131 



What is the matter or outward sign in Baptism P 1 
What is the form ? 2 What is the institution ? 3 What 
is the effect ? 4 How is the effect or the inward grace 
of Baptism expressed in the Church Catechism? 
Repeat our Lord's words in John iii. 3. How 
does He farther explain his meaning in the 5th 
verse? How does St. Paul describe Baptism? 
(Titus iii. 5.) How is God said to purify and 
cleanse his Church? (Ephesians v. 26.) Show the 
analogy between the natural and the spiritual birth? 5 
Show from Scripture that the forgiveness of sins is 
connected with Baptism, (x^cts ii. 38.) How is the 
same thing implied by Ananias? (Acts xxii. 16.) 
How does it appear that by means of Baptism w T e 
are admitted into the family of God? (Gal. iii. 26.) 
How are these words farther explained in the follow- 
ing verse? What is the origin of the expression ? 
"have put on Christ?" 6 What is the third benefit 
conferred in Baptism? Show that the gift of the 
Holy Spirit is connected with Baptism in Scripture? 
(Acts ii. 38, last clause,) What does St. Paul con- 
nect with the washing of regeneration? (Titus iii. 5, 

1 Water. 

2 In the name of the Father, and of the Son ; and of the 
Holy Ghost. 

3 The command of Christ/ 7 (Matt, xxviii. 19.) 

4 Regeneration, including the three benefits stated above. 

5 "As we are not. naturally men without birth, so neither 
are we Christian men in the eye of the Church of God, but 
by new birth; nor according to the manifest ordinary course 
of Divine dispensation new born, but by that Baptism which 
both declareth and maketh us Christians." (Hooker, Book 
v, h 60.) 

6 The expression, "have put on," is a technical term; 
the person about to be baptized went down into the water 
with his ordinary clothes, and upon coming up again from 
the water, received a new robe, called the chrysm. 



132 



bickersteth's questions. 



last clause.) How is our Lord's baptism distinguished 
from that of John ? (Matt. iii. 11.) 

Are the benefits conferred in Baptism absolute or 
conditional? What is covenanted on the part of 
those to whom they are promised P 1 What do these 
conditions require from every baptized person, in 
order that he may receive the full, privileges of Bap- 
tism ? 2 What is promised to him in order that he 
may perform them ? 3 How is this work of the Spi- 
rit distinguished from regeneration? (Titus iii. 5.) 
How is the same distinction drawn in the Collect 
for Christmas Day? 4 

Infant Baptism. — What reason is given in this Ar- 
ticle why Infant Baptism is to be retained in the 
Church ? Show how it agrees with that institution? 5 
What was the rite of admission into the Jewish 
Church ? At what age was that rite appointed to 
be administered? What conclusion do you draw 
from hence with regard to the Baptism of Infants? 6 
What is the passage of Scripture which is selected 
as the Gospel in the service for the Baptism of In- 
fants ? (Mark x. 13 — 16.) What inference does the 

1 Repentance, faith, and obedience. 

2 A hearty forsaking of sin, a steadfast belief in the pro- 
mises of God, and a sincere obedience to His will. 

3 The gift of the Holy Spirit. 

4 " Grant that we, being regenerate, and made thy children 
by adoption and grace, may daily be renewed by thy Holy 
Spirits 

5 Nations consist of persons of all ages, and therefore 
infants as well as adults must have been included in the 
command. 

6 If infants were admitted into the family of God under 
the rigorous covenant of the Law, a f ortiori may we expect 
to find that they are capable of admission into that family 
under the covenant of grace. 



bickersteth's questions. 



133 



Church draw from these words in the exhortation 
which follows? Repeat 1 Cor. vii. 14. With re- 
gard to what case does St. Paul give directions in 
that passage? What benefit does he mention inci- 
dentally as arising to the children of such parents, 
supposing them to remain together? What is the 
inference? How are we to account for there be- 
ing no direct command in Scripture for baptizing 
infants ? l Was circumcision of the nature of a cove- 
nant ? Did this circumstance prevent the Jewish 
child from being admitted into that covenant before 
he was able to perform the conditions? What pro- 
vision is made in the Christian Church to meet this 
difficulty ? 2 Are children bound to perform the pro- 
mise so made for them, when they come to age ? 
Why ? 3 What is the nature of the promise made by 
Godfathers and Godmothers in baptism ? 4 

Evidence from Jlntiquity. — Did the Primitive Chris- 
tians consider that Regeneration was the effect of 
Baptism? 5 What is the language of Justin Martyr 

l - Partly because it was a thing to which the Jews were 
already accustomed in the case of circumcision, and partly 
because for obvious reasons those first admitted into the 
Church must have been adults. 

2 Godfathers and godmothers are appointed, who promise 
in behalf of the child, 

3 Because all men are bound to do the will of God as 
soon as ever it is made known to them. 

4 They promise that the child shall be instructed in his, 
duties, as soon as he shall be able to learn. 

5 They all speak of Baptism as the sign and seal of re- 
generation, 

12* 



134 



BICKERSTETH's questions. 



on this point? 1 Of St. Chrysostom? 2 Of St. Atha- 
nasius ? 3 

Does it appear from the early Fathers that Infant 
Baptism was generally practised ? What is the tes- 
timony of Irenaeus to this point? 4 Of Origen ? 5 
Of Cyprian ? 6 What direction is given in the Apos- 
tolical Constitutions? 7 

1 Justin Martyr. — "It is unlawful for any to partake of 
trie Eucharist, save him who believes in the truth of our 
doctrines, and who has been washed in the bath for the 
remission of sins } and for regeneration." (Just. Mar. Apol. i. 
§ 66.) 

2 Chrysostom. — "By means of water we are regenerated." 
(Chrysost. in Job. horn. 85.) 

3 Athanasius. — u Re that is baptized puts off the old 
man, is renewed, as being regenerated (avaOsv yewrfisis) by 
the grace of the Spirit. ;; (Athaa. in Mud, a Quicunque dixe- 
rit" &c.) 

4 Irenjeus. — "'Christ came to save all men by Himself; 
all. I mean, who by Him are born again to Cod ; infants j 
children, boys, youths, and older men* therefore He passed 
through every age/ 7 (Irenceus. § ii. c. 22.) 

5 Origen. — " Young children are baptized into the remis- 
sion of sins." (Origen in Luc. horn. 14.) 

6 Cyprian. — "Moreover, if to the greatest sinners, and 
to those who have offended God a long time since, yet af- 
terwards believe in Him, remission of sins is granted, and 
no one is debarred from receiving baptism and grace : how 
much more ought not these benefits to be denied to an in- 
fant, who being but newly born hath as yet no way sinned, 
except that being born in the flesh according to Adam, he 
hath contracted the contagion of the old death from his very 
birth, who is the more easily admitted to receive remission 
of sins upon this very account, because he hath no sins of his 
own to be remitted, but only those of others." (Cyprian. 
Ep. 59.) 

7 "'He who says, when I die, I will be baptized, in order 
that I may not sin and defile my Baptism; that man is ig- 
norant towards God, and forgetful of his nature. Tarry not 
to turn to the Lord, but baptize even your children, and 
bring them up in the nurture and admonition of the Lord ; 
for He says, 'Suffer little children to come unto me, and 
forbid them not.' " (Const. Apost. L. 6, c. 15.) 



bickersteth's questions. 



135 



ARTICLE XXVIII. 

Of the Lord's Supper. 

The Supper of the Lord is not only a sign of the 
love that Christians ought to have among themselves 
one to another; but rather is a Sacrament of our Re- 
demption by Christ's death; insomuch that to such 
as rightly, worthily, and with faith, receive the same, 
the Bread which we break is a partaking of the 
Body of Christ; and likewise the Cup of Blessing 
is a partaking of the Blood of Christ. 

Transubstantiation (or the change of the substance 
of Bread and Wine) in the Supper of the Lord, can- 
not be proved by holy Writ; but is repugnant to the 
plain words of Scripture, overthroweth the nature of 
a Sacrament, and hath given occasion to many super- 
stitions. 

The Body of Christ is given, taken, and eaten in 
the Supper, only after an heavenly and spiritual 
manner. And the mean whereby the body of Christ 
is received and eaten in the Supper is Faith. 

The Sacrament of the Lord's Supper was not. by 
Christ's ordinance reserved, carried about, lifted up, 
or worshipped. 

De Ccena Domini. 
Ccena Domini non est tantum signum mutuse be- 
nevolentice Christianorum inter sese, verum potius 
est Sacramentum nostras per mortem Christi redemp- 
tion is. 

Atque adeo, rite, digne, et cum fide sumentibus, 
panis quam frangimus est communicatio corporis 
Christi; similiter poculum benedictionis est commu- 
nicatio sanguinis Christi. 

Panis et vini transubstantiatio in Eucharistia, et sa- 
cris Uteris probari non potest. Sed apertis Scriptu- 
rse verbis adversatur, Sacramenti naturam evertit^et 
multarum superstitionum dedit occasionem. 



136 



bickersteth's questions. 



Corpus Christi datur, accipitur et manducatur in 
Ccena, tantum, ccelesti et spirituali ratione. Medium 
autem quo corpus Christi accipitur et manducatur in 
Ccena, fides est. 

Sacramentum Eucharistise ex institutione Christi 
non servabatur, circumferebatur, elevabatur, nec ado- 
rabatur. 

What are the two sacraments ordained by Christ? 
B}^ what other name is the Lord's Supper sometimes 
called P 1 What authority have we for calling this 
Sacrament the Lord's Supper? (1 Cor. xi. 20.) 
What low view have some persons held with regard 
to the Sacrament of Baptism ? 2 What with regard 
to the Supper of the Lord? 3 What is it the design 
of this Article to show? 4 How is this expressed in 
the Article? In what sense dc- you understand the 
word Sacrament in that passage? 5 To whom are 
the bread and wine in the Lord's Supper a partaking 
of the Body and Blood of Christ? Distinguish be- 
tween rigidly and worthily. 6 What is meant by the 
expression, "a partaking of the body of Christ?" 7 

What is the JWailer in the Lord's Supper? The 
Form? The Institution? (1 Cor. xi. 24, 25.) The 

1 The Eucharist, or giving of thanks; so. called because 
our Lord introduced the ordinance with a form of thanks- 
giving. It is also called the Holy Communion, from the 
expressions in 1 Cor. x. 16. 

2 That it is merely a sign of profession, and mark of dif- 
ference. 

3 That it is merely a sign of remembrance, and an act of 
love. 

4 That it is both a sign and a means- of grace. 

5 In the sense in which it is defined in the Church 
Catechism. 

6 See page 130 ; note 7. 

7 A partaking of that redemption which the body of 
Christ has obtained,. 



bickersteth's questions. 



137 



Effect? 1 How would you distinguish between the 
effects of the two Sacraments upon the worthy re- 
cipient? 2 For example; there is a difference between 
granting and renewing a lease. Which would be re- 
presented by Baptism? Which by the Lord's Sup- 
per? Repeat Luke xxii, 19, last clause. What do 
you infer from this expression with regard to the 
Lord's Supper ? 3 Why is not this mentioned in the 
Article? 4 Repeat Matt. xxvi. 28. How does St. 
Paul express the benefits of the Lord's Supper to the 
faithful? (1 Cor. x. 16.) What ancient custom is 
referred to in that passage ? 5 How is the same allu- 
sion made elsewhere? (1 Cor. v. 7.) How does our 
Lord show the necessity of thus spiritually partaking 
of Him? (Johnvi. 53—56.) 

Transubstantiation— ^-What is meant by transub- 
stantialion? 6 How has it been attempted to recor> 
cile this doctrine with reason? 7 For what cause is 
this doctrine condemned in this Article? Upon 
what Scripture authority do the Romanists rest their 

1 The same benefits enumerated in Baptism. 

2 By the sacrament of Baptism he is admitted into the 
covenant, which in the Lord's Supper he ratifies and con- 
fir ms. 

3 That it is an act of commemoration. 

4 Probably because it was never disputed. 

5 That of feasting upon the victim in order to partake of 
the benefit of the sacrifice. 

6 The doctrine that in the Sacrament of the Lord's Supper 
the bread and wine are actually converted into the flesh 
and blood of Christ. 

7 It is assumed that all material substances consist of two 
parts, substance and accidents; the substance being some- 
thing invisible and impalpable, the accidents both visible 
and tangible. It is then asserted that this substance not 
coming under the cognizance of our senses, may undergo a 
transformationj the accidents still remaining the same, 



138 



BICKERSTETH'S QUESTION'S. 



belief in this doctrine? (Matt. xxvi. 26, last clause.) 
Had Christ's Body been literally broken at that 
time? Or his Blood shed? What ordinance was 
He celebrating at the time that He instituted this 
Sacrament? How was the lamb in that ordinance 
described? Supposing the words of the institution 
were to be understood in their literal sense, what 
would the cup become? What does our Lord call 
the wine after it has been consecrated ? (Matt. xxvi. 
29.) And St. Paul ? (1 Cor. xi. 26.) Repeat 1 Cor. 
xi. 29. What is meant by the expression u not dis- 
cerning the Lord's Body?" 1 Would the Corinthi- 
ans have been likely to have committed the sin 
for which they are here reproved by St. Paul, if 
they had believed that the bread and wine were ac- 
tually converted into Christ's Body and Blood? In 
what sense do we understand the words " this is my 
body?" 2 

How does this doctrine overthrow 7 the nature of 
a Sacrament? 3 To what superstitions has it given 
rise? 4 

History of Transubstantiation. — When did dis- 
cussion first arise as to the manner of Christ's pre- 
sence in this Sacrament? 5 What was the occasion 
of it? What progress did the doctrine make in the 

1 Not distinguishing that consecrated bread and wine 
which represents Christ's body, from ordinary food. 

2 This represents my body, and spiritually becomes such 
to the faithful recipient. 

3 It destroys the outward and visible sign. 

4 See the last paragraph of this Article. 

5 In the eighth century controversy arose about image 
worship, in which it was declared that the consecrated 
elements were the image of Christ. This opinion was ? 
however, condemned by the Council of Nice. 



BICKERSTETIl's QUESTIONS. 



139 



9th century? 1 How long a period may be said to 
have elapsed from the institution of the Lord's Sup- 
per before disputation arose as to the manner of 
Christ's presence in that Sacrament? 2 When did 
the controversy again revive? 3 When was the doc- 
trine of the real corporal presence first publicly de- 
creed to be a doctrine of Scripture? 4 When was 
the term transubstantiation first known? 5 

How is the Body of Christ said in this Article 
to be given, taken, and eaten? Against what doc- 
trine does this assertion appear to be directed? 6 
What is the difference between transubstantiation 
and consubstantiation V What is the mean by which 
the Body of Christ is received ? 8 How is this ex- 
pressed in other words in the Church Catechism ? 

1 In the ninth century the doctrine of the bodily presence 
was openly asserted by Paschase Radbert, a French Abbot, 
but he was refuted by several eminent writers of that time, 
such as Raban Maur, Bertram, and John Scot. The object 
of Bertram's book was to explain the difference between 
figurative and literal expressions; and his doctrine with 
regard to the Lord's Supper was the same with that of the 
Church of England. 

2 Eight hundred years. 

3 About the middle of the eleventh century. The doc- 
trine appears to have made way during the ignorance of 
the tenth century, and in the eleventh, Bruno, Bishop of 
Angiers, and Berengarius, his Archdeacon, maintained the 
doctrine of Bertram; Berengar, however, recanted two or 
three times. 

4 In the year 1215, by a decree of the third Lateran 
council. 

5 In the thirteenth century, having been invented by 
Stephen, Bishop of Autun. 

6 That of consubstantiation. 

7 The doctrine of transubstantiation is that the body and 
blood of Christ are the bread and wine; of consubstantia- 
tion, that they are with the bread and wine. 

8 Faith. 



140 



bickersteth's questions. 



To illustrate this by Scripture. Christ is said to be 
our life. Why is He so called? 1 What is the mean 
by which he becomes our life? The bread and the 
wine in the Lord's Supper are said to be his Body 
and Blood. Why are they so called? 3 How do 
they become so to us ? 

What is meant by reserving the Sacrament? 3 Why 
is this practice condemned? 4 Was it an ancient 
practice? What appears to have been the reason? 5 
What is the ceremony of carrying about the Sacra- 
ment? 6 From what error do this and the following 
practices spring? 

Evidence from Jlntiquity. — Did the Primitive Chris- 
tians believe that the Body and Blood of Christ were 
received by the faithful, in the Lord's Supper? 7 
What is the testimony of Cyril of Jerusalem on this 
point? 8 

1 Because through Him we obtain life. 

2 Because they become so to us. 

3 Keeping back a portion of the consecrated elements, 
for the purpose of giving them to the sick, or to other ab- 
sent persons at some future time. 

4 Because it is not a part of Christ's ordinance. 

5 Because in the early period of the Church, priests were 
not numerous, and it was not an easy thing to procure the 
Lord's Supper. 

6 Amongst the Romanists, the host is carried in proces- 
sion to the sick. It is also lifted up by the priest in the 
service of the mass in order that it may be worshipped. 
These errors arise from the doctrine of transubstantiation. 

7 They speak of that Sacrament as a vehicle of Christ's 
spiritual body. 

8 Cyril. — ."With all persuasion let us partake of it as of 
the Body and Blood of Christ; for under the type of bread 
His Body is given to thee ? and under the type of wine His 
Blood is given to thee ; that partaking of the Body and 
Blood of Christ, thou mayest be of one Body and Blood 
with Him." (Cyril. Hier. Catech. Myst. 4, § 3.) 



bickersteth's questions. 



141 



When did controversy first arise with regard to 
transubstantiation? How does it appear indirectly 
that the early Christians did not hold this doctrine? 1 
What is the testimony of Tertullian on this point? 2 
Can all the statements of the early Fathers be de- 
pended upon with reference to the manner of Christ's 
presence in the Lord's Supper ? 3 



ARTICLE XXIX. 

Of the Wicked which eat not the Body of Christ in the 
use of the Lord's Supper. 

The Wicked, and such as be void of a lively faith, 
although they do carnally and visibly press with 
their teeth (as Saint Augustine saith) the Sacrament 
of the Body and Blood of Christ, yet in no wise are 
they partakers of Christ: but rather, to their con- 

1 One of the charges brought against the early Christians 
by their heathen persecutors, was that they were cannibals; 
the parties who made it, hearing that Christians met toge- 
ther to partake of the Body and Blood of Christ, supposed 
that it was of the earthly, whereas it was of the heavenly 
body that they partook. The mistake is so explained by 
Irenseus, and the answer by which the Christians met this 
calumny, was, that so far from devouring human flesh ; 
they did not count it lawful to eat the blood of mere ani- 
mals. (See Blunfs Sketch of the Churchy p. 165.) 

2 Tertulliajst. — "The bread which our Saviour took and 
distributed to his disciples, he made his own Body, saying, 
This is my body, that is, the figure of my body.' 7 (Tertull. 
ad Marcion. I. iv. c. 40.) 

3 It must be remembered that their sentiments were 
written before an accurate scrutiny had been made into 
this mystery, and do not therefore always convey that pre- 
ciseness of meaning which is now necessary. It is very 
probable too, that some exaggerated expressions which 
have fallen from them in reference to this subject, have 
prepared the way for the doctrine of transubstantiation. 

13 



142 eickersteth's questions. 

demnation, do eat and drink the sign or Sacrament 
of so great a thing. 

De Manducatione Corporis Christi, et impios ilhid non 
manducare. 

Impii, et fide viva destituti, licet carnaliter et visi- 
biliter (ut Augustinus loquitur) corporis et sanguinis 
Christi Sacramentum dentibus premant, nullo tamen 
modo Christi participes efficiuntur. Sed potius tan- 
tae rei Sacramentum, seu Symbolum, ad judicium sibi 
manducant et bibunt. 

Against what opinion is this Article directed P 1 
Upon what error does that opinion depend? 3 Who 
are meant by the wicked ? 3 What is to be under- 
stood by being "partakers of Christ?" 4 How does 
it appear that the wicked do not partake of Christ in 
that Sacrament? 5 Repeat 1 Cor. xi. 29. What is 
meant by the word damnation in that passage ? 6 How 
may persons be said to receive the Sacrament unwor- 
thily ? 7 Is then a person w 7 ho declines to receive it 
at all, free from sin ? 8 

Evidence from Antiquity. — How does Origen attest 

1 The opinion that the Sacrament has a mechanical ef- 
fect, (ex opere operato,) with little or no reference to the 
disposition of the receiver. 

2 That of t ran substantiation. 

3 Persons quite abandoned, as distinguished from persons 
of better moral character, but without lively faith. 

4 Partakers of the redemption which Christ has obtained. 

5 Because the mean by which Christ is received, is faith. 
which they have not. 

6 Condemnation, and consequently punishment. 

7 There are many degrees of un worthiness, such as go- 
ing without any intention of amending, without serious 
thought beforehand, with -irreverence, &c. 

8 Certainly not* because he is commanded to receive it, 
and the covenant into which he entered at Baptism must 
be renewed. 



BICKERSTETIl's QUESTIONS. 



143 



the truth declared in this Article? 1 How is the 
same thing expressed by Jerome ? 2 What Father is 
quoted in the Article? What are his words? 3 



ARTICLE XXX. 

Of both kinds. 

The Cup of the Lord is not to be denied to the Lay- 
people : for both the parts of the Lord's Sacrament, 
by Christ's ordinance and commandment, ought to 
be ministered to all Christian men alike. 

De utraque specie. 

Calix Domini laicis non est denegandus, utraque 
enim pars Dominici Sacramenti, ex Christi institu- 
tione et prsecepto, omnibus Christianis ex aequo ad- 
ministrari debet. 

What is the assertion of this Article ? What rea- 
son is given for this assertion ? 

Show that by the ordinance and commandment 

1 Origen. — "Christ is the true food; whosoever eats Him 
shall live for ever; of whom no wicked person can eat; for 
if it were possible that any who continues wicked should 
eat the Word that was made flesh, it had never been writ- 
ten; 1 whoso eats this bread shall live for ever.' " (Origen. 
Comment, in Matt. c. 15.) 

2 Jerome. — "They that are not holy in body and spirit; 
do neither eat the flesh of Jesus ; nor drink his blood; of 
which he said; " He that eats my flesh and drinks my 
blood; hath eternal life." (Jerome in cap. 66. Isaice.) 

8 Augustine. — "He that does not abide in Christ; and in 
whom Christ does not abide, certainly does not spiritually 
eat his flesh, nor drink his blood, though he may visibly 
and carnally press with his teeth the Sacrament of the body 
and blood of Christ; but he rather eats and drinks the Sa- 
crament of so great a matter to his condemnation." (Au- 
gust. Tract. 26 in Joan.) 



144 



bickersteth's questions. 



of Christ, the Cup of the Lord ought to be minis- 
tered to all Christian people alike. (Matt. xxvi. 27.) 
Does it appear from Scripture that our Saviour's 
command was so understood? (1 Cor. xi. 26 — 28, 
Sec.) By what argument has it been attempted to 
show that the Cup ought not to be ministered to the 
laity? 1 What is the fallacy of this argument ? 2 
What erroneous doctrine appears to have given rise 
to this practice ? 3 

When was the error condemned in this Article, 
established ? 4 In wdiat words did the Council of Con- 
stance justify this departure from primitive practice? 5 
Had this error been heard of at an earlier period in the 
Church ? 5 How was it condemned by St. Cyprian ? ? 

1 It has been asserted that the commandment "Drink ye 
all of this/" 7 was delivered to the Apostles: and is not there- 
fore binding on the laity. 

2 If our Lord's words were to be so understood, they 
would limit the Lord's Supper altogether to the Priests. 

3 That of transubstantiation. Believing that the bread and 
wine were actually changed into the body and blood of 
Christ, they believed also that Christ was received whole 
and entire in either kind. 

4 In the year 1414, by the Council of Constance. 

5 u Christ did institute this Sacrament in both kinds, and 
the faithful in the primitive Church did receive in both 
kinds ; yet a practice being reasonably brought in to avoid 
some dangers and scandals, they appoint the custom to 
continue, of consecrating in both kinds, and of giving to 
the laity only in one kind : since Christ was entire and 
truly under each kind/" 7 [Cone. Const. Sess. 11.) 

6 In St. Cyprian's time there were some who thought it 
unnecessary to use u'ine in the sacrament; they therefore 
used water only, and hence were called Aquarii. 

7 Cyprian. — "If it be not lawful to loose any one of the 
least commands of Christ, how much more is it unlawful 
to break so great and so weight)' a one, that does so very 
nearly relate to the Sacrament of our Lord's passion, and 
of our redemption, or by any human institution to change 
it into that which is quite different from the Divine instil 
tution. 77 {Cypr. Ep. 63.) 



Mckersteth's questions. 



145 



ARTICLE XXXI. 

Of the one oblation of Christ finished upon the Cross. 

The offering of Christ once made is that perfect 
redemption, propitiation, and satisfaction for all the 
sins of the whole world, both original and actual; and 
there is none other satisfaction for sin, but that alone. 
Wherefore the sacrifices of Masses, in the wmieh it 
was commonly said, that the Priest did offer Christ 
for the quick and the dead, to have remission of 
pain or guilt, were blasphemous fables, and danger- 
ous deceits. 

De unica Christi oblatione in cmce perfecta. 

Oblatio Christi semel facta, perfecta est redemptio, 
propitiatio, et satisfactio pro omnibus peceatis totius 
mundi, tarn originalibus, quam actualibus; neque prse- 
ter iff am unlearn est ulla alia pro peceatis expiatio: 
nnde missarum sacrificia, quibus vulgo dicebatur, sa- 
cerdotem offerre Christum in remissionem pcenaa aut 
culpa?, pro vivis et defunctis, blasphema figmenta 
sunt, et perniciosse imposturae. 

What does this Article assert with regard to the 
offering of Christ once made ? Is there any other 
satisfaction for sin but this? What doctrine of the 
Romish Church is opposed to this truth ? How are 
such sacrifices denounced in this Article? What h 
the Ro mish doctrine of the sacrifice of mass ? 1 What 

1 It is maintained that because the bread and wine are 
changed by consecration into the real Body and Blood of 
Christ, therefore Christ is offered up to God by the priest 
at each celebration of the Eucharist, so that he presents to 
God a 'propitiatory- sacrifice, which is available both for the 
living and the dead. Hence the wealthy are induced to 
give money, in order that masses may be said for them, 
and these are called solitary- masses. 

13* 



146 bickersteth's questions. 

is the origin of the word mass? 1 What is the Latin 
word translated pain in this Article? 2 Why is the 
latter clause of this A rticle put in the past tense? 3 In 
what respect are such sacrifices blasphemous fables ] 4 
In what respect are they dangerous deceits? 5 What 
is the Latin version of the words "dangerous de- 
ceits?" 6 

What passages of Scripture are opposed to the doc- 
trine of the mass V Show that Christ was offered 
once for all ? (Heb. ix. 26; Heb. x. 1.0.) Show that 
this offering was a perfect satisfaction for sin ? (Heb. 
ix. 25; Heb. x. 26.) By what reasoning has it been 
attempted to reconcile the doctrine of the mass with 
these passages of Scripture ? 8 What is the fallacy of 
this reasoning ? 9 

1 It is derived from the Latin missa. The ancient service 
of the Church was divided into two parts, at the conclusion 
of the first part of which, all but the faithful were dismissed 
with the words, " Ite, missa est ecclesia,* ? whence the ser- 
vice commencing at that point obtained the name of missio.. 
missa. or mass. 

2 Fcena. punishment. 

3 This article was drawn up in the time of Edward VI.. 
and before the decrees of the Council of Trent were pub- 
lished: it was therefore probably put by the Reformers in 
the past tense, in the hope that the Romanists might be 
induced to alter this monstrous doctrine. 

4 Because they derogate from the sufficiency of the one 
sacrifice of Christ. 

5 Because they encourage wickedness, by holding out an 
easy method of pardon. 

6 Perniciosa impostures. 

7 All those which speak of the full, perfect, and suffi- 
cient sacrifice of Christ. 

8 It has been asserted that the offering of the priest in 
the mass is a continuation of the same sacrifice. 

9 Ii assumes that Christ is still suffering. In the sacrifice 
of mass, either Christ suffers, or He does not suffer; if He 
suffers, He is not sitting at the right hand of God; if He 
does not suffer, it is no sacrifice... 



bickersteth's questions. 147 

What is a sacrifice P 1 Is this word used in dif- 
ferent senses in Scripture? What, for example, is 
said to be a sacrifice in Psalm cxli. 2 ? 2 In Psalm li. 
17 ? 3 In Hebrews xiii. 15 ? 4 In Phil. iv. 18 ? 5 
What kind of sacrifice is implied in the word Eu- 
charist? 6 - In what other respects may the Eucharist 
be called a sacrifice? 7 How do these views of a sac- 
rifice differ from that of the Romanists with regard 
to the sacrifice of the mass? 8 

Evidence from Antiquity. — By what argument does 
it appear indirectly that the Primitive Christians did 
not consider the Eucharist as a propiliatoi^y sacrifice ? 9 
What is the testimony of Justin Martyr on this 
point? 10 Of St. Augustine? 11 In what sense did 
they consider the Eucharist as a sacrifice? 12 

I An offering made to God. 2 Prayer. 
3 Repentance. 4 Praise. 

5 Acts of charity. 6 Thanksgiving.. 

7 There is an offering made in it of bread and wine, called 
oblations in the Prayer for the Chnrch Militant, and of alms; 
there is also the reasonable, holy, and lively sacrifice of our- 
selves, our souls and bodies to God. 

8 The Romanists teach that it is an expiatory sacrifice. 

9 They were reproached by the heathens, because their 
religion had no altars or sacrifices, and they never defended 
themselves by saying that they had a sacrifice in the pro- 
pitiatory sense, in the Eucharist. 

10 Justin Martyr. — " Christians have no other sacrifice 
but prayers and praises. 77 (Justin Martyr, Apol. 2.) 

II Augustine. — u Christians do still celebrate the memory 
of the sacrifice then made, in the holy offering and partici- 
pation of the Body and Blood of Christ." (Aug. cont. Fans- 
turn, I. 20, c. 18.) 

12 It was an oblation of the bread and wine, as an acknow- 
ledgment that the fruits of the earth were God's. It is also 
called a pure and unbloody sacrifice (xaOupav xcu apaipax'tov 
dvtiiav) in the Apostolical Constitutions, so that it appears at 
that time to have been considered as a representation of the 
great sacrifice once made by Christ. See also Mede on. 
Malachi, i. 11. 



148 



B1CKE RSTETH ' S QUE STIC N't 



ARTICLE XXXII. 

Of the Jtfarriage of Priests. 

Bishops. Priests, and Deacons, are not commanded 
by God's law, either to vow the estate of single life, 
or to abstain from marriage: therefore it is lawful for 
them, as for all other Christian men, to marry at their 
own discretion as they shall judge the same to serve 
heller to godliness. 

De conjugio Sacerdotum. 

Episcopis, presbyteris, et diaconis nullo mandate 
divino praeceptum est, ut aut coelibatum voveant aut 
a matrimonio abstineant. Licet igitur etiam illis, ut 
cseteris omnibus Christianis, ubi hoc ad pietatem ma- 
gis facere judicaverint, pro suo arbitratu matrimo- 
nii! m contrahere. 

What is the history of this Article? 1 What are 
the two assertions in the first clause? What is the 
difference between these assertions ? 2 To which of 
them dees the last clause of the Article refer ? What 
orders of the Christian ministry are mentioned in 
this Article? 3 Is there any passage in Scripture 
which forbids the marriage of the Priesthood? To 
whom was the Priesthood confined under the Jew- 
ish dispensation ? 4 What followed from hence? 5 

1 The first paragraph only was published in the reign of 
Edward VI.; the concluding paragraph was added in the 
reign of Elizabeth. 

2 The first means that the clergy are not bound at the 
time of their ordination to enter into a solemn engagement 
not to marry; the second, that they are not bound to abstain 
from marriage without such vow. 

3 Bishops. Priests, and Deacons, in which there is a tacit 
rejection of the minor orders of the Romish Church. 

4 To the descendants of one particular family. 
$ The High Priest was obliged to marry. 



BICKERSTETIl's QUESTIONS. 



149 



Was Simon Peter a married man? How does this 
appear? (Matt. viii. 14.) Who was Philip? Was 
he a married man? (Acts xxi. 8, 9.) Repeat 1 Cor. 
ix. 5. What is meant by a sister in that passage? 1 
What direction does St. Paul give in this respect, 
with reference to the choice of a Bishop? (1 Tim. 
iii. 2 J) Is the same direction given with regard to 
elders or priests? (Titus i. 6.) With regard to dea- 
cons? (1 Tim. iii. 12.) Who was Aquila? Was he 
married? (Acts xviii. 2.) W 7 hat is mentioned by 
St. Paul as one of the characters of the apostacy of 
the latter times? (1 Tim. iv. 3.) What is the scope 
of the advice given by St. Paul in 1 Cor. vii? 2 

Has any Church the power of laying down regu- 
lations on such a subject as this? 3 Is it expedient to 
exercise this power? 4 

Evidence from Antiquity. — Did the practice of 
the Primitive Church correspond with the state- 
ment of this Article? 5 What cause appears to have 
given progress to the principle of celibacy? 6 What 
did the Council of Nice, (A. D. 325 ? ) determine on 
Ihis question? 7 When was the principle fairly es- 
tablished ? 

1 A Christian woman, as opposed to a heathen. 

2 Its tendency is to show that under the existing circum- 
stances of the Church at that time, marriage was not de- 
sirable; but there is no prohibition. 

8 There can be no question that the Church, as a Society., 
has a right to demand such things from her ministers. 

4 Certainly not; if regard be had to the spread of religion 
and morality. 

& The early fathers advocated the lawfulness of marriage 
against the Encratites, the Montanists, and the Novatians. 

6 The spread of Monachism, and the popular veneration 
for excessive austerities. 

7 It. was proposed at that Council to forbid the marriage 
of the clergy altogether; this, however, was opposed by 



150 



bickersteth's questions. 



ARTICLE XXXIII. 

Of excommunicate Persons, how they are to be avoided. 

That person which by open denunciation of the 
Church is rightly cut off from the unity of the 
Church, and excommunicated, ought to be taken of 
the whole multitude of the faithful, as an Heathen 
and Publican, until he be openly reconciled by pe- 
nance, and received into the Church by a Judge that 
hath authority thereunto. 

De excommunicatis vitandis* 

Qui per publicam Eeclesiae denunciationem rite 
ab unitate Eeclesiae prcecisus est et excommunicatus, 
is ab universa fidelium multitudine (donee per pceni- 
tentiam publice reconciliatus fuerit arbitrio judicis 
competentis) habendus est tanquam ethnicus et pub- 
licanus. 

What is the subject of this Article? 1 What is 
meant by excommunication ? 2 What does this Ar- 
ticle assume? 3 What is meant by the expression 
"rightly" cutoff? 4 Who are meant by the whole 
multitude of the faithful ? 5 How are they to regard 

Paphnutius, and it was finally enacted that all who had 
been married before they took orders should retain their 
wives, but that they should not marry a second time. Ce- 
libacy, however, still gained ground, being encouraged by 
the Popes, and was at last established by Gregory VII., A. 
D. 1085. 

1 The treatment of excommunicate persons. 

2 Separation from outward communion with the Visible 
Church. 

3 That the Church has the right to excommunicate her 
members. 

4 According to due order of the Church. 

5 The whole Christian Society; all the members of Christ's 
Holy Catholic Church. 



bickersteth's questions. 151 

the excommunicate person ? What is to be under- 
stood by this? 1 Is the excommunication to be final? 
What is meant by penance? 2 

By what general reasoning would you conclude 
that the Church has the right of excommunicating? 3 
Has this principle been generally acknowledged in 
the world ? 4 Does it appear that the Jewish Church 
had this power? 5 Repeat Matt, xviii. 15 — 17. Was 
this a private or a public wrong? What then would 
you infer from hence with regard to public wrongs? 
Repeat Matt, xviii. 18. What does this passage im- 
ply? 6 Does it appear from Scripture that the right 
of excommunicating was admitted after the Church 
was firmly established? Repeat 1 Cor. v. 1 — 5. 
How was the incestuous person to be punished? 7 
By whose authority was this punishment inflicted? 
What was its object ? (1 Cor. last clause.) Is 
there any account of the restoration of this offender? 
(2 Cor. ii. 6, 7.) Can we infer any thing from this 

1 He is not to be regarded as a brother Christian. The 
brotherhood of nature would still remain; the brotherhood 
of grace is dissolved. 

2 Repentance and contrition, together with the punish- 
ment assigned by the Church. 

3 The nature of the Church as a Society. It is necessary 
to the well-being of a Society that it should have the power 
of expelling its members. 

4 Exclusion from sacred rites was practised even amongst 
the heathen, and was considered as a severe punishment. 

5 The Jewish Church appears always to have had this 
power, both in the time of Moses, and in that of our Sa- 
viour. (See Exodus xii. 19; Levit. vii. 20; John ix. 34, &c) 

6 The words relate primarily to the directions given in 
the preceding verses; and they imply that whatever the 
Apostles might determine and appoint respecting such an 
offender, whether as to his expulsion or readmission, would 
be ratified in heaven. 

7 He was to be delivered over to Satan, or excommunicated. 



152 bickersteth's questions. 

example with regard to the treatment of the offender? 1 
What other examples are there of excommunication 
in the New Testament? 2 

Does it appear that excommunication was gene- 
rally practised in the times succeeding the Apostles? 3 
What was its nature? 4 What was the rule of the 
early Church with regard to the treatment of such 
persons? 5 How was the power of excommunication 
gradually extended ? 6 What was the result ? 7 Was 
the right of excommunicating according to the prac- 
tice of the Primitive Church, generally admitted at 
the Reformation ? 8 What other declarations besides 
that of this Article show that it is an acknowledged 
principle of the Church of England ? 9 

1 He was not to be considered past redemption; but 
during the time of his excommunication all familiar inter- 
course with him was to be suspended. 

2 1 Cor. xvi. 22: 1 Tim. i. 19^ 20; John Ep. ii. 10, 11, &c. 

3 The early ecclesiastical writers speak constantly of the 
rules and customs of the Church with regard to excommu- 
nication and penance. 

4 There were two kinds of excommunication, the minor 
and the major. By the former the offender was expelled 
from the Eucharist; by the latter he was expelled from all 
communion. 

5 All familiar intercourse was suspended for the time, but 
the person was not deprived of his natural or civil rights. 

6 The civil power was brought in to enforce it, and it 
was used by the Popes as an engine to advance their tem- 
poral purposes. 

7 It became weakened by its very extension, and indi- 
rectly helped forward the Reformation, by confirming Henry 
VIII. and Elizabeth in their alienation from the Papal See. 

8 Most of the reformed Churches asserted this power. 

9 The eighty-fifth Canon directs that the Churchwardens 
are to see that excommunicated persons be kept out of the 
Church. The sixty-fifth directs that such persons shall be 
declared excommunicate every six months ensuing, (until 
their restoration,) in the Parish Church as well as in the 
Cathedral, where they remain. See also the rubric at the 
end of the Office for the Burial of the dead, &c 



BICKERSTETH^S QUESTIONS. 



153 



What was the form of excommunication as set 
forth in the Convocation of 1571 P 1 What appears 
to have been one main cause of the neglect into 
which excommunication has fallen? 2 What would 
be the remedy ? 3 



ARTICLE XXXIV. 

Of the Traditions of the Church. 

It is not necessary that Traditions and Ceremonies 
be in all places one, and utterly like; for at all times 
they have been divers, and may be changed accord- 
ing to the diversities of countries, times, and men's 
manners, so that nothing be ordained against God's 
Word. Whosoever, through his private judgment, 
willingly and purposely doth openly break the tra- 
ditions and ceremonies of the Church, which be not 
repugnant to the Word of God, and be ordained and 
approved by common authority, ought to be rebuked 
openly, (that others may fear to do the like,) as he 
that oifendeth against the common order of the 

1 After stating the nature of the offence, it proceeds — -"I 
would that you should know that our Bishop, in the name 
and by the authority of Almighty God, has cut him wholly 
off from communion with the Church of God, and separated 
him as a dead member from Christ's body. This is his 
present state* this is his soul's great danger. St. Paul, ad- 
monished by the Holy Ghost, orders us to avoid such men's 
company and intercourse, lest we be partakers of their sin. 
Yet, as Christian charity warns us, since he will not pray 
for himself, nor understand his danger, let us all pray God 
in his name, that he may at length discover the misery and 
deformity of his life, may do penitence, and be converted 
to God ) our God is merciful, and can recall the fallen even 
from death. ;? (Wilkin's Concilia, vol. iv. p. 268.) 

2 The circumstance of its having been employed as a 
temporal punishment. 

3 The entire removal of its civil penalties. 

14 



154 



bickersteth's questions. 



Church, and hurteth the authority of the Magistrate, 
and woundeth the consciences of the weak brethren. 

Every particular or national Church hath authority 
to ordain, change, and abolish, ceremonies or rites of 
the Church ordained only by man's authority, so that 
all things be done to edifying. 

De Iraditionibus Ecclesiasticis. 

Traditiones atque caeremonias easdem, non omnino 
necessarium est esse ubique, aut prorsus consimiles. 
Nam ut variae semper fuerunt, et mutari possunt pro 
regionum, temporum, et morum diversitate, modo 
nihil contra verbum Dei instituatur. 

Traditiones, et cseremonias ecclesiasticas, quae cum 
verbo Dei non pugnant,et sunt auctoritate publica in- 
stitutse atque probatae, quisquis privato consilio vo- 
lens, et data opera, publice violaverit, is ut qui pec- 
cat in publicum ordinem EcclesiaB, quique lsedit auc- 
toritatem Magistratus, et qui infirmorum fratrum 
eonscientias vulnerat, publice, ut caeteri timeant, ar- 
gue nd us est. 

Quaelibet Ecclesia particularis, sive nationalis, auc- 
toritatem habet instituendi, mutandi, aut abrogandi 
cseremonias, aut ritus ecclesiasticas, humana tantum 
auctoritate institutos, modo omnia ad aedificationem 
fiant. 

What is the subject of this Article? What is the 
original meaning of the word tradition P 1 What are 
the traditions here spoken of? 2 What is the essen- 
tial difference between traditions of doctrines, and 
traditions of ceremonies ? 3 What is asserted with 

1 See Article vi. Note 7. 

2 Traditions of Ceremonies, Order, and Church Govern- 
ment. 

3 Traditions of doctrine must be expressly contained in 
the Word of God, or else manifestly collected out of it; tra- 
ditions of ceremonies not so : the former must not be re- 



bickersteth's questions. 



155 



regard to such traditions as are spoken of in this 
Article? What is the limitation with regard to the 
ordaining of such traditions? 

What are the three assertions of this Article ? l 
How does the necessity of traditions and ceremo- 
nies appear? 2 For example: What is the substance 
or essential part of the Sacrament of Baptism? What 
of the Eucharist ? Would the mere use of these es- 
sentials be sufficient to the decent administration of 
these Sacraments? Have the essentials always been 
the same? Have the attendant ceremonies varied? 3 
To illustrate this point. Speech is necessary amongst 
all men. Does it therefore follow that all men must 
speak the same language ? Traditions and ceremo- 
nies are necessary. Does it therefore follow that the 
same certain form must prevail every where? Have 
such traditions and ceremonies always been divers? 
What circumstances have varied traditions? For 
example. How have the diversities of countries af- 
fected the mode of baptizing? 4 ' How have the diver- 

ceived unless there is something in Scripture for them; the 
latter are free if nothing can be alleged against them, from 
Scripture. 

1 i. That traditions and ceremonies need not be in all 
places the same. — 2. That those who wilfully break such 
traditions as are lawfully ordained should be rebuked 
openly. — 3. That every particular Church has authority to 
ordain ; change, or abolish such ceremonies. 

2 Many circumstances are required for the performance 
of those things which God has required in his Word, which 
are not detailed in Scripture, and without which, such things 
could not be performed such as the time and the place. &c. 

3 They have always varied, as is evident from the ancient 
liturgies. 

4 In a cold climate sprinkling would be resorted to rather 
than dipping. 



156 



bickersteth's questions. 



sities of times affected the mode of celebrating public 
worship? 1 How have the diversities of mens man- 
ners affected the mode of celebrating the Eucharist ? 2 

What is the second assertion of this Article ? Sup- 
posing every individual was left to the free exercise 
of his private judgment, in opposition to the deci- 
sions of the Church, what must follow ? 3 On what 
three grounds ought those who break the traditions 
of the Church to be rebuked ? 4 Why is a person who 
breaks the laws of a civil society to be punished ? 5 
What directions has an inspired Apostle given with 
regard to the external regimen of the Church? (1 
Cor. xiv. 40.) Whose law then does a person break, 
who offends against the common order of the Church? 
How does such a person hurt the authority of the 
magistrate? 6 How does he wound the consciences 
of weak brethren ? 7 Is such an action a sin against 
God ? (1 Cor. viii. 12.) 

What is the third assertion of this Article ? What 

1 It is no longer necessary to assemble the people to serve 
God in close and secret meetings. 

2 The kiss of peace is no longer given, being unsuited to 
the manners of the time and country. 

3 All uniformity of worship would at once be destroyed, 
and the very existence of the Church, as a visible Society, 
would be endangered. 

4 See the Article. 

5 Because he offends against the common order of that 
society, and weakens the ties by which it is held together. 

6 By disobedience* for the magistrate, as is his duty, 
protects the Church in the maintenance of its order and 
discipline. 

7 He shocks them; or he lessens their regard for religious 
matters altogether, or he encourages them to a similar dis- 
obedience. 



BICKERSTETIl's QUESTIONS. 



157 



is to be understood by this assertion P 1 How does it 
appear that each particular Church has this power ? 2 
Evidence from Jlntiquity. — Does it appear that in 
the early ages of Christianity the traditions and ce- 
remonies in different Churches were divers ? 3 Show 
this from the writings of Irenseus? 4 Of St. Augus- 
tine ? 5 

1 That traditions and ceremonies need not be changed 
by the whole body of Christian men, but that each particu- 
lar Society has this power. 

2 The Church Catholic is made up of many Churches, 
independent of each other, though bound together by the 
same faith. Therefore it is evident that with respect to 
matters of discipline which Christ has neither commanded 
nor forbidden, each particular church may use its own li- 
berty. 

3 In the early ages each particular Church ordained and 
varied at its pleasure its own rites and ceremonies. The 
rituals of different Churches were different in the times 
immediately succeeding the Apostles. 

4 Irenes gives an account, of the dispute between Poly- 
carp and Anicetus concerning the observation of Easter, in 
the following words : — a St. Polycarp being at Rome with 
Anicetus, and they having had some little controversy with 
each other about other things, presently composed the dif- 
ference, and showed themselves also to be no lovers of 
strife on that particular head; for neither could Anicetus 
persuade Polycarp to desist from observing Easter accord- 
ing as he had always observed it with St. John, the disciple 
of our Lord, and with the rest of the Apostles with whom 
he had been conversant; nor could Polycarp persuade 
Anicetus to observe it otherwise than as he said it was his 
duty to do, according to the custom of the elders who were 
before him. This being the case between them, they, 
notwithstanding, communicated with each other. 57 (Ire- 
ncms, Fragm. Epist. ad Victor, p. 340. Ben. Ed.) 

5 Augustine.- — But other things which are changed, ac^ 
cording to the several places and regions of the earth; as 
for example, that some fast on the Sabbath day, others do 
not, some partake daily of the Body and Blood of the Lord r 
others on certain days, &c, and the like kind of things has 
a free observation; neither is there any better discipline in 
these things to a grave and prudent Christianj than to do as 

14* 



158 



BICKERSTETH^S QUESTIONS* 



ARTICLE XXXV. 

Of the Homilies. 

The second Book of Homilies, the several titles 
whereof we have joined under this Article, doth con- 
tain a godly and wholesome Doctrine, and necessary 
for these times, as doth the former book of Homilies 
which were set forth in the time of Edward the 
Sixth; and therefore we judge them to be read in 
Churches by the Ministers, diligently and distinctly^ 
that they may be understanded of the people. 

Of the Names of the Homilies. 
I . Of the right use of the Church. 

2. Against peril of Idolatry. 

3. Of repairing and keeping clean of Churches* 

4. Of good Works : first of Fasting. 

5. Against Gluttony and Drunkenness. 

6. Against excess of AppareL 
75. Of Prayer. 

8. Of the place and time of prayer. 

9. That common prayers and sacraments ought to be 
ministered in a known tongue. 

10. Of the reverend estimation of God's Word. 

11. Of Alms-doing. 

12. Of the Nativity of Christ. 
1:3. Of the Passion of Christ. 

14. Of the Resurrection of Christ. 

15. Of the worthy receiving of the Sacrament of the 
Body and Blood of Christ. 

he sees the Church to do. unto which he shall chance to come } 
for whatsoever is enjoined, neither contrary to faith nor 
good manners, is indifferently to be accounted of, and to be 
observed and kept for their Society amongst whom he lives 
{Aug. Ep. ad Jan. 1, cap. 2.) 



bickersteth's questions. 



159 



16. Of the gifts of the Holy Ghost. 

17. For the Rogation-days. 

18. Of the state of Matrimony. 

19. Of Repentance. 

20. Against Idleness., 

21. Against Rebellion. 

De Homiliis. 

Tomus secundus Homiliarum, quarum singulos ti* 
tulos huie Articulo subjunximus, continet piam et 
salutarem doctrinam, et his temporibus necessarian^ 
non minus quam prior tomus Homiliarum, quae editae 
sunt tempore Edvardi sexti, ltaqueeas in Ecelesiis 
per ministros diligenter, et clare, ut a populo intel- 
ligi possint, recitandas esse judicavinus. 

What is the meaning of the word Homily? 1 When 
was the first book of Homilies published? 3 What 
are the Homilies included in this Book? 3 When 
was the second Book published ? 4 By whom are 

1 It is derived from the Greek word fyufcta, " familiar 
intercourse/' and means therefore, u a plain familiar dis- 
course or sermon. 77 

2 In 1547. 

3 The Article only enumerates the Homilies in the se- 
cond Book; the following are those in the first: — 

(1.) A fruitful Exhortation to the Reading of Holy Scrip., 
ture. 

(2.) Of the Misery of all Mankind. 

(3.) Of the Salvation of all Mankind. 

(4.) Of the true and lively Faith. 

(5.) Of Good Works. 

(6.) Of Christian love and charity. 

(7.) Against Swearing and Perjury. 

(8.) Of the Declining from God. 

(9.) An Exhortation against the fear of death 

(10.) An Exhortation to Obedience. 

(11.) Against Whoredom and Adultery. 

(12.) Against Strife and Contention, 

* In 1560, 



160 



bickersteth's questions. 



these Homilies supposed to have been prepared? 1 
What is affirmed in this Article with reference to the 
doctrine contained in the Homilies? What is to 
be understood by doctrine in this passage? 2 How 
far may persons who subscribe to the Articles be 
expected to give their assent to the Homilies? 3 What 
is the authority referred to in the words " we judge 
them?" 4 Where are they appointed to be read? 
What appears to have given cause for the preparation 
of these Homilies? 5 Some persons have held that 
nothing ought to be publicly read in Churches, ex- 
cept the Holy Scriptures. By what reasoning has 
it been attempted to defend this opinion? 6 How 
does the weakness of this argument appear? 7 

Evidence jrom Antiquity. — Does it appear that in 
the Primitive Church any writings were read be- 

1 Some of those in the first book, by Cranmer, and those 
in the second, by Jewell. 

2 Teaching, different from doctrine in the theological 
sense. 

3 They may assent to the general nature and tendency 
of the teaching contained in them, without being com- 
mitted to an approval of every sentence. 

4 The Convocation, by whose authority the Articles were 
past. 

5 The violence of some preachers, and the ignorance of 
others were one cause, and the 'prevailing errors and abuses 
were another. 

6 On the ground that under the Law nothing was per- 
mitted to be brought into the temple, but what had been 
sanctified. 

7 If this argument were admitted, it would follow that 
every thing in the Church is unholy which is not precisely 
instituted by Christ; moreover, the objection would apply 
still more strongly to exposition and preaching; and yet we 
know that exposition of Scripture was usual in the syna- 
gogues. 



bickersteth's questions. 



161 



sides Canonical Scripture? 1 What is the testimony 
of Jerome ? 2 Of Eusebius ? 3 



ARTICLE XXXVI. 

Of Consecration of Bishops and Ministers. 

The book of Consecration of archbishops and Bi- 
shops, and ordering of Priests and Deacons, lately 
set forth in the time of Edward the Sixth, and con- 
firmed at the same time by authority of Parliament, 
doth contain all things necessary to such Consecra- 
tion and Ordering: neither hath it any thing, that of 
itself is superstitious and ungodly. And therefore 
whosoever are consecrated or ordered according to 
the Rites of that Book, since the second year 

of the forenamed Kino; Edward unto this time, or 
i « 
hereafter shall be consecrated or ordered according 

to the same Rites; we decree all such to be rightly, 

orderly, and lawfully consecrated and ordered. 

De Episcoporum et Ministrorum Consecrations 
Libellus de conseeratione Archiepiscoporum, et 

1 It has been shown that the Apocryphal Books were 
read, and it also appears that the Shepherd of Hernias, and 
the Epistles of Clement and Polycarp were so read. 

2 Jerome. — "Hernias, of whom the Apostle Paul, writing 
to the Romans, makes mention, saying, Salute Asyncritus, 
Phlegon, Hermas, &c; they say, he (Hernias) was the au- 
thor of the book which is called the Pastor, and in some 
Churches of Greece it is read publicly." (Jerome, vol. ii.p. 
831.) Jerome also says that " Polycarp wrote to the Phi- 
lippians a very useful epistle, which to this day is read in 
the Asian assemblies. 7 ' (p. 843.) 

3 Eusebius says of the Epistle of Clemens Romanus — 
"It is a great and admirable one, which he wrote from the 
Church of the Romans to that of the Corinthians, there be- 
ing a sedition then at Corinth; and this Epistle we know to 
be read publicly in most of the Churches, both long ago, 
and also in our time." (Euseb. Hist. Lib. iii.j c. 16.) 



162 



bickersteth's questions, 



Episeoporum, et de ordinatione Presbyterornm et 
Diaconorum, editus nuper temporibus Edvardi VI., 
et auctoritate Parliamenti illis ipsis temporibus con- 
firmatus, omnia ad ejusmodi consecrationem et ordi- 
nationem necessaria continet, et nihil habet, quod ex 
se sit, aut superstitiosum aut impium; itaque quicun- 
que juxta rilus illius libri consecrati aut ordinati 
sunt, ab anno secundo prsedicti regis Edvardi, usque 
ad hoc tempus, aut in posterum juxta eosdem ritus 
consecrabuntur, aut ordinabuntur, rite atque ordine, 
atque legitime statuimus esse et fore consecratos et 
ordinatos. 

What does this Article state with regard to the 
Book of Consecration of Ministers, set forth in the 
time of Edward VI? 1 What is the Latin version of 
the word "ungodly?" What w T ere the circumstances 
which occasioned the 2nd paragraph of this Article? 2 
What is the meaning of the expression " set forth," 
as distinguished from " confirmed ?" 

What is the first assertion in this Article with re- 

1 First, that it contains all things necessary to such con- 
secration; and secondly, that it contains nothing supersti- 
tious and ungodly. 

2 There was a new form of ordinations agreed upon by 
the Bishops in the third year of King Edward; and when 
the Book of Common Prayer was confirmed by Act of Par- 
liament two years after, this form of ordination was in- 
cluded. In Queen Mary's reign this Act was repealed; 
and the Book of Common Prayer and the Book of Ordina- 
tion were by name condemned. When Queen Elizabeth 
came to the throne, King Edward's Prayer Book was again 
authorized, but the Book of Ordination was not then ex- 
pressly named. It was then contended by Bishop Bonner, 
that since this book had been byname condemned in Queen 
Mary's Act, but had not been by name received in Queen 
Elizabeth's, it was therefore still condemned in law, and 
hence that all ordinations according to that form were ille- 
gal and invalid. It was to meet that objection that this 
paragraph was inserted in the Article, 



BiCKERSf ETH's QUESTIONS. 



163 



gard to the Book of Consecration? How does the 
truth of this assertion appear? 1 What is the second 
assertion of this Article? What objection has been 
urged against the form of Consecration used in the 
Church of England ? 2 In what sense are the words 3 
"Receive the Holy Ghost," used? 3 When our 
Lord appointed his Apostles to go into the world 
and teach all nations, what did he add? (John xx. 
22.) Does it appear that the gifts of the Holy Ghost 
which the Apostles then received were miraculous? 4 
When did they receive the miraculous gifts? (Luke 
xxiv. 49.) What then appears to have been the na- 
ture of the gift which they received when the Lord 
breathed upon them? 5 Is the same authority still 
given to Christ's Ministers? 6 Should then the words 
which convey that authority be objected to? 

What question is asked of the candidate before 
his ordination as to his inward calling? 7 How does 
it appear that the secret and sensible testimony of 
God's Spirit in the soul is not necessarily required 

1 We have no particular account of the forms by which 
Bishops, Priests ; and Deacons were admitted to their se- 
veral Orders in the New Testament, except that it was 
done by Imposition of Hands and Prayer, both which our 
forms contain. 

2 The words of the Bishop to the person about to be or- 
dered, u Receive the Holy Ghost.* 7 

3 Receive the gift of the Holy Ghost — i. e. such power as 
the Spirit of Christ has endowed His Church with. 

4 No; because they were the subject of a promise to be 
fulfillecf afterwards; namely, on the day of Pentecost. 

5 Authority relating to the administration of their office, 
as is evident from the words which follow in John xx. 23. 

6 Yes; because of His promise that He will be with them 
always, even to the end of the world. 

7 See Article XXIII. 



164 



bickersteth's questions* 



to this inward calling? 1 By what ordinary means 
may a candidate satisfy himself upon this point? 3 

Evidence from Antiquity. — Consecration of Bi- 
shops. — What was the decree of the Council of Nice 
with regard to the consecration of Bishops? 3 When 
was the fourth Council of Carthage convened ? 4 What 
was the decree of that Council on this subject? 5 Show 
the agreement of these regulations with the Ordinal 
of the Church of England. 

Ordering of Priests. — What is the date of the Apos- 
tolical Canons? 6 What directions do they contain 
with reference to the ordering of Priests? 7 What is 

1 Because were this necessary ; an unsanctified man could 
not be rightly called, which would be a false conclusion, 
as we know by the case of Judas. (See Article XXVI.) 

2 If in a sober moment he has reason to trust that he has 
competent knowledge and abilities, and a real purpose in 
his heart with God's grace, '"to serve God for the promoting 
of His glory, and the edifying of His people;' 7 he may by 
this means satisfy himself that he is properly called to the 
ministry. 

3 " It is most proper that a Bishop should be constituted 
by all the Bishops of the Province; but if this be difficult 
on account of some urgent necessity, or the length of the 
way, that at all events three should meet together at the 
same place; those who are absent also giving their suf- 
frages, and their consent in writing, and then the ordina- 
tion be performed. The confirming, however, of what is 
done in each Province belongs to the Metropolitan of it. 
(Canon iv.) 4 A. D. 399. 

5 " When a Bishop is ordained, let two Bishops hold the 
Book of the Gospels over his head, and one pouring forth 
the blessing upon him, let the other Bishops that are pre- 
sent touch his head with their hands, or put their hands on 
his head." (ConciL Carthag. 4. Can. 2.) 

6 It is probable that they were collected in their present 
form about the middle of the third century, though many 
af the Canons themselves were enacted at a much earlier 
period. 

7 u Let a Presbyter, Deacon, and the rest of the Clergy 
be ordained by one Bishop.' ; (Canon II.) 



bickersteth's questions. 



165 



the decree of the 4th Council of Carthage on this 
subject? 1 Do these ancient practices accord with the 
regulations of the Church of England? 

Ordering of Deacons. — What reason is given in 
the Canons of the fourth Council of Carthage why 
the Bishop only should lay his hands on the head of 
the Deacon? 2 



ARTICLE XXXVII. 

Of the Civil Magistrates. 

The Queen's Majesty hath the chief power in this 
Realm of England, and other her Dominions, unto 
whom the chief Government of all Estates of this 
Realm, whether they be Ecclesiastical or Civil, in 
all causes doth appertain, and is not, nor ought to be, 
subject to any foreign Jurisdiction. 

Where we attribute to the Queen's Majesty the 
chief government, by which Titles we understand the 
minds of some slanderous folks to be offended; we 
give not to our Princes the ministering either of 
God's Word, or of the Sacraments, the w 7 hich thing 
the Injunctions also lately set forth by Elizabeth our 
Queen do most plainly testify; but that only prero- 
gative, which we see to have been given always to 
all godly Princes in holy Scriptures by God himself; 
that is, that they should rule all states and degrees 
committed to their charge by God, whether they be 

1 u When a Priest is ordained, the Bishop blessing him, 
and holding his hand upon his head, let all the Priests also, 
which are present, hold their hands by the hand of the 
Bishop upon his head." (Concil. Carthag. 4, can. 3.) 

2 " When a Deacon is ordained, let the Bishop only that 
blesseth him put his hand upon his head, because he is 
not ordained to the Priesthood, but only to the ministry/*' 
(Concil. Carthag. 4, can. 4.) 

15 



166 



bickersteth's questions. 



Ecclesiastical or Temporal, and restrain with the 
civil sword the stubborn and evil-doers. 

The Bishop of Rome hath no jurisdiction in this 
Realm of England. 

The laws of the Realm may punish Christian men 
with death, for heinous and grievous offences. 

It is lawful for Christian men, at the command- 
ment of the Magistrate, to wear weapons, and serve 
in the wars. 

De civilibus JWagistratibus. 

Regia Majestas in hoc Anglise regno, ac caeteris 
ejus dominiis, summam habet potestatem, ad quam 
omnium statuum hujus regni, sive illi Ecclesiastic! 
sint, sive Civiles, in omnibus causis, suprema guber- 
natio pertinet, et nulli externse jurisdictioni est sub- 
jecta, nec esse debet. 

Cum regise Majestati summam gubernationem tri- 
buimus,quibus titulis intelligimus animos quorundam 
calumniatorum offendi, non damus Regibus nostris, 
aut verbi Dei aut Sacramentorum administrationem, 
quod etiam lnjunetiones ab Elizabetha Regina, nos- 
tra, nuper eclitse, apertissime testantur; sed earn tan- 
turn prserogativam. quam in Sacris Scripturis a Deo 
ipso, omnibus pi is Principibus, videmus semper fuisse 
attributam; hoc est, ut omnes status atque ordines 
fidei suae a Deo commissos, sive illi Ecclesiastici sint, 
sive Civiles, in officio contineant, et contumaces ac 
delinquentes gladio civili coerceant. 

Romanus pontifex nullam habet jurisdietionem in 
hoc regno Angliae. 

Leges regni possunt Christianos, propter capitalia 
et gravia crimina morte, punire. 

Christianis licet, ex mandato Magistratus, arma 
portare, et justa bella administrate. 

How does this Article differ from that published 



bigkersteth's questions. 167 

in 1552 P 1 What appears to have been the reason 
for the alterations made in 1562? 2 What difference 
is there between the present circumstances of this 
country, and those of the time when these Articles 
were originally passed? 3 Who are meant by the 
" slanderous folks" spoken of in the second para- 
graph? 4 What are the Injunctions here referred to? 5 

There are three propositions in this Article — 

(1.) That the Queen's Majesty has the chief power 
and government in this country. 

(2.) That the Bishop of Rome has no jurisdiction 
in this country. 

(3.) The nature and measures of the Civil power 
and government are stated. 

The supremacy of the Civil Power. — Is the supre- 

1 The Article published in 1552 was much shorter. In- 
stead of the first paragraph were the words, "The King of 
England is Supreme Head in earth, next under Christ, of 
the Church of England and Ireland." Then followed the 
paragraph against the Pope's jurisdiction, as it now stands, 
with the addition of the words, "The Civil Magistrate is 
ordained and allowed of God; wherefore we must obey 
him, not only for fear of punishment, but also for con- 
science sake. 77 

2 A prejudice had arisen in the minds of many of the 
people against the term Head, as applied to the kingly 
power, and this prejudice was encouraged both by the Pu- 
ritans and the Papists. It was therefore thought expedient 
to define more particularly the nature and limits of the 
civil authority. 

3 At that time there w^as a power in this country not 
subject to the supreme government of the realm. 

4 The Puritans, who denied the right of the Civil Magis- 
trate to interfere in any ecclesiastical matters. 

5 Those published in 1559, soon after Queen Elizabeth 
came to the throne. They state that the Queen had no 
intention to challenge any other authority than to have 
under God the sovereignty and rule over all persons and 
causes ecclesiastical, so as no other foreign power should, 
or ought to have, any superiority over them. 



168 



bickersteth's questions. 



macy of the civil power recognised in the Old Tes- 
tament? 1 What precept of our Saviour shows that the 
same supremacy is acknowledged in the New Testa- 
ment? (Luke xx, 25.) What directions does St. 
Paul give in this matter? (Rom. xiii. I.) St. Peter? 
(1 Peter ii. 13 — 14.) Was the Civil power Christian: 
or heathen at that time? What do you infer? 2 

What is the second proposition of this Article? 
On what ground has the Church of Rome attempted 
to assert a jurisdiction over this realm? 3 Is the 
Church of Rome really the mother of all the 
Churches? 4 It has been said that England was con- 
verted to the faith by the Church of Rome. Is this 
proposition strictly true? 5 When did the Bishop 

1 Yes, throughout • although we might have supposed it 
otherwise from the circumstance of the Jewish polity 
having been a theocracy. We find in Exodus xxxii. 22, that 
Aaron is in subjection to Moses; and after the kingly power 
was established^ David, Asa. Jehoshaphat, Josias, and others 
are represented as making laws for matters of religion, the 
affairs of the temple, and the service of God, and issuing 
orders and directions to the Ministers of the Church for the 
better performance of their duties. 

2 See page 92, note 2. 

3 On the ground that she is the mother of all the Churches ? 
and that the Bishop of Rome is the Universal Bishop. 

4 Certainly not: if any Church might lay claim to such 
a title, it would rather be Jerusalem. 

5 There can be no question that this country was under 
great obligations to the Church of Rome for the mission of 
Augustine, at the end of the sixth century: but. it is equally 
certain that Christianity had been introduced amongst the 
Britons at a much earlier period ] perhaps by St. Paul him- 
self ) for Clement of Rome says that he preached righte- 
ousness to the whole world, coming even to the utmost 
bounds of the west (srii to *£p ( ua tr^ 6vc?eco^:) and Tertullian 
speaks of "Britannorum inaccessa Romanis loca, Christo 
vero subdita;" but, at all events, there was a flourishing 
Church in the island at the end of the third century. Upon 
the Saxon invasion, however, A. D. 450, Christianity was 
driven into corners ; though not entirely swept awav. for 



bickersteth's questions. 



169 



of Rome first acquire a jurisdiction in this country? 1 
What causes contributed to advance the papal supre- 
macy from this time? 2 On what grounds was Henry 
VIII. justified in withdrawing himself from that ju- 
risdiction ?3 

What are the nature and measures of the royal su- 
premacy as defined in this Article? 4 Suppose a State 
where the Civil power is heathen; what is the rela- 
tion of Church and State in such a community? 5 
What is the nature of the relation where the Bishop 
of Rome is supreme? 6 How does the commonwealth 
of England differ from the former of these two States? 7 
How from the latter? 8 With what ancient polity 

upon the arrival of Augustine, we read of a conference 
taking place between him and the British Bishops, whom he 
found in the island, as to the time of observing Easter, &c. 

1 From the time of the mission of Augustine, the foun- 
dation of this supremacy began to be laid, but it could not 
be said to be acquired till the eleventh century, upon the 
accession of William the Conqueror, who gained the throne 
by the sword, and was glad to avail himself of the power 
of the Pope to establish him in his possession. 

2 The vic°s or weaknesses, or deficiency of title of the 
English Monarchs. 

3 On the ground that it was a usurpation. 

4 That the Queen has an authority and power to com- 
mand, even in matters of Christian Religion, and that there 
is no higher or greater above her in those things in which 
she is appointed to rule. But this supremacy by no means 
implies the power of performing any sacred function in the 
Church. 

5 They are two independent Societies. 

6 The Church and the State are then one Society; but the 
Bishop of Rome divides that Society, by not suffeiing the 
Church to depend upon the Civil Magistrate; and he debars 
the subjects from giving an undivided allegiance to their 
lawful sovereign. 

7 The Church and the State with us are one Society. 

8 The Church is in subjection to the Civil power, which 
it is not where the Bishop of Rome is supreme, 

15* 



170 



bickersteth's questions. 



does this constitution agree? 1 What power had TXz* 
ziah? What power did he usurp? (2 Chron. xxvi. 
16.) How was he punished for so doing? (verse 
19 — 21.) What power was given to St. Peter? 2 
Show that the power of the sword was forbidden him? 
(Matt. xxvi. 52.) 

How has the measure of the Royal supremacy 
been expressed by King James? 3 

Punishment of Death. — What does this Article af- 
firm with regard to the punishment of death ? Re- 
peat Genesis ix. 6. What reason is given for this 
injunction? (verse 6, last clause.) Does this reason 
always remain ? What do you infer ? Was the pu- 
nishment of death extended to other offences besides 
Inurder, under the Mosaic dispensation ?* Do we find 
any prohibition of this sanction in the New Testa- 
ment? What does St. Paul declare with regard to 
the power of the Civil Magistrate ? (Romans xiii. 4.) 
What is meant by the sword? 5 How does St. Paul 
admit the same principle in Acts xxv. 11? For 

* That of the Jews. 

2 The power of the keys^ which, means the power of 
exercising Church discipline. 

3 King Jame> says that the King's, supremacy implies a 
pow&r " to command obedience to be given to the Word of 
God, by reforming religion according to His prescribed will, 
by assisting the spiritual power with his temporal sword, 
by reformation of corruption, by procuring due obedience 
to the Church, by judging and cutting off all frivolous 
questions and schisms, as Constantine did; and finally, by 
making decorum to be observed in all indifferent things 
for that purpose, which is. the only intent of the oath of 
supremacy."' {King James's Apology.) 1 

4 See Deut. xvii. 5; Exod. xxi. 15, 16, 17, &c. 

5 The sword is always considered as the instrument of. 
death, and " bearing the sword " is an expression equivar 
lent With " having the power of life and death. 77 



BICKERSTETIl's QUESTIONS. 



171 



what objects does the Civil power punish F 1 Which 
of these is sacrificed in the punishment of death? 

Lawfulness of War. — What is the assertion in the 
last paragraph of this Article? By whom were this 
and the former assertion denied at the time of the 
reformation ? 2 

Was war sanctioned in the Old Testament? 3 Do 
we find any prohibition of it in the New? What 
advice did John the Baptist give to the soldiers who 
came to him for Baptism? (Luke iii. 14.) How did 
the centurion, who besought Christ to heal his ser- 
vant, describe himself? (Matt. viii. 9.) Does it ap- 
pear that he renounced his profession of a soldier, 
when he embraced Christianity? What was the cha- 
racter of Cornelius? (Acts x. 2.) Did St. Peter 
urge him to forsake his calling upon his conversion? 
By what example did St. Paul exhort Timothy to 
diligence in his calling? (2 Tim. ii. 4.) But though 
it thus appears that war is justifiable, is it not to be 
deprecated? What would be the result if the prin- 
ciples of Christianity gained their proper influence 
in the world? 4 

Evidence from Antiquity* — What is the testimony of 
Socrates, the Ecclesiastical Historian, as to the royal 
supremacy in primitive times? 6 What is the com- 

1 The Civil power does not punish with the design of 
giving an offender his deserts; but, first, for his reforma- 
tion, and secondly, for the protection of society. 

2 By the Anabaptists. 

3 The Jews were frequently engaged in. war, and that by 
the command of God himself. (Numbers xxxi. 2 ; 3; Josh, 
viii. 21, &c.) 

4 There would then be no more war. 

5 " We often comprehend kings in our history, because 
that from the time they began ro be Christians, the busi- 
ness of the Church, or ecclesiastical causes depended on 
them. ?J (Socrat. proem, ad. I. 5. Hist. Eccles.) 



172 



bickersteth's questions. 



ment of St. Chrysostom on Romans xiii. I? 1 Who 
does St. Basil say are meant by the higher powers ? 3 

What is the testimony of Cyprian against the su- 
premacy of the Bishop of Rome? 3 How is the law- 
fulness of inflicting the punishment of death for hei- 
nous offences attested by St. Augustine? 4 

Did the Primitive Christians serve in war under 
heathen emperors? 5 How does Augustine describe 
soldiers ? 6 

1 "The Apostle showing how he commands this to all, 
both Priests and Monks, and not only to secular persons, 
he makes it clear from the first words, saying, c Let every 
soul, &e., though he be an Apostle, though he be an Evan- 
gelist, though he be a Prophet, or whosoever he be.' "* 
(Chrysost. in Rom. horn. 23.) 

2 Basil. — Paul the Apostle writing to the Romans, 
commands that they be subject to all powers that have the 
pre-eminence, to secular not spiritual powers, and this he 
manifests by what he adds speaking of tribute and custom."' 
(Basil. Constit. monast. c. 22, in it.) 

3 Cyprian. — "Nor hath any of us set himself up for a 
Bishop of Bishops, or by any tyrannical terror hath driven 
his colleagues into a necessity of submitting themselves to 
him; since every Bishop is at liberty to use his power ac- 
cording to his discretion, and is neither to judge nor to be 
judged by another. But let us all look for the judgment of 
our Lord Jesus Christ, who alone hath the power both of 
advancing us to the government of his Church, and of 
judging us for what we do in the exercise of our office.'' 
(Cyprian in Concil. Carthag.) 

4 Augustine. — " He is no murderer who oweth his ser- 
vice to him who commandeth, as a sword is a help to him 
that nseth it; and therefore they do not at all transgress 
against this command, whereby it is said, Thou glial t do 
no murder, who, God being the author, serve in war, or 
representing the person of the public power, do according 
to his laws, that is. according to the command of the most 
just reason, punish the wicked with death.*' (Aug. de civit. 
Dei. 1. I c. 22.) 

5 Tertullian expressly intimates that they did so. (Apol. 
c. 22.) 

6 Augustine. — He calls them "nan homicidas, sed mi- 
nistros legis — salutis publicas defensores." (Aug. cont, 
Faust. 22 ; 74.) 



BICKERSTETH r S QUESTIONS. 



173 



ARTICLE XXXVIIL 

Of Christian men's Goods, which are not common. 

The Riches and Goods of Christians are not com- 
mon, as touching the right, title, and possession of 
the same, as certain Anabaptists do falsely boast. 
Notwithstanding, every man ought, of such things 
as he possesseth, liberally to give alms to the poor, 
according to his ability. 

De illicit a Bonorum communications 

Facilitates et bona Christianorum non sunt com- 
munia, quoad jus et possessionem, (ut quidem Ana- 
baptistse jacant ;) debet tamen quisque de his quae 
possidet, pro facultatem ratione, pauperibus eleemo- 
synas benigne distribuere. 

Against what error is the first paragraph of this 
Article directed ? By whom was this error main- 
tained ?* What is the assertion of the last paragraph? 2 
_ What precepts of the Old Testament are at va- 
riance with the opinion condemned in this Article? 3 
Repeat Matt. v. 42. What does this precept imply? 4 
When our Saviour commended his mother, the Vir- 
gin Mary, to the care of John, where did that disci- 
ple take her? (John xix. 27, last clause.) What are 
we to infer from hence? What other precepts of 
the New Testament show that Christian men's goods 
are not common? (Romans xii. 13; Heb. xiii. 16, 

1 By the x^nabaptists. 

2 The first paragraph condemns the notion of a commu- 
nity of goods, the second asserts the duty of charity. 

3 The eighth and the tenth commandments. 

4 It implies possession in the person to whom it is ad- 
dressed. 



174 



eickersteth's questions. 



&c.) Repeat 1 Tim. v. 8. Could this assertion con- 
sist with the notion of a community of goods? 

Repeat Mark x. 21. Why do you infer that this 
precept is not of universal obligation P 1 Repeat 
Acts ii. 44 — 45. Why do you conclude that this 
practice was not intended to be of universal obliga- 
tion ? 2 How far does this intercommunity of goods 
appear to have prevailed : 3 What circumstances 
rendered it expedient at that time? 

The duty of almsgiving. — What is the meaning of 
the words righteous and righteousness , as frequently 
used in the Old Testament? 4 By what argument 
from the Old Testament does St. Paul exhort the 
Corinthians to liberality? (2 Cor. ix. 9.) For what 
reasons is almsgiving a necessary duty? 5 What was 
it that recommended Cornelius to the Divine favour? 
(Acts x. 4.) What apostolical precept recognises a 
constant performance of this duty? (1 Cor. xvi. 2.) 

1 Because it was addressed to a particular individual, 
who, it appears, was covetous ; and to whom therefore it 
became a test of faith. 

2 We must not separate one part of the text from the 
other; if the whole practice of the early Christians is to be 
followed out in this particular, it would make it necessary 
for "all to be together." 

3 It was voluntary 1 (Acts v. 4.) limited in operation, (Acts 
ix. 36; Acts xi. 29. &c.) and caused by the peculiar cir- 
cumstances of the Church in Jerusalem. 

4 The word righteous often means bountiful; and righte- 
ousness means liberality or almsgiving. It is used in this 
sense in Psalm cxii. 6, as is evident by a comparison of 
that verse with verses 5 and 9. (See Mede Disc, xxii.) 

5 It is thanksgiving in the act, acknowledging God to be 
the Lord and Giver of all; it reminds us of our Maker. (Luke 
xii. 33 — 34;) and it gives us a claim, through. Christ, to 
mercy at the last day. (Matt. xxv. 34, &c.) 



bickersteth's questions. 



175 



How is the same thing recognised by our own 
Church? 1 

Evidence from Antiquity. — What precept of Cle- 
ment of Rome shows that the idea of a general com- 
munity of goods was not entertained in his time? 2 
What is the testimony of Justin Martyr on thispoint? 3 



ARTICLE XXXIX. 

Of a Christian man's Oath* 

As we confess that vain and rash Swearing is for- 
bidden Christian men by our Lord Jesus Christ, and 
James his Apostle, so we judge, that Christian Reli- 
gion doth not prohibit, but that a man may swear 
when the Magistrate requireth, in a cause of faith 
and charity, so it be done according to the Prophet's 
teaching, in justice, judgment and truth. 

De Jurejurando. 
Quemadmodum juramentum vanum et temerarium 

1 The Church does not consider her service as complete 
without the offering up of alms to God, as is evident from 
the Offertory. 

2 Clement. — " Let him that is strong, not despise him 
that is weak, and let him that is weak reverence him that 
is strong; let the rich contribute to the poor, and the poor 
give thanks to God.' ; (Clem. Rom. ep. ad. Corinth.) 

3 Justin Martyr. — "Those of us that have much, and 
are willing, according to every one's pleasure, give and 
contribute as much as themselves will; and that which is 
gathered is given to the President, (r$ rtpos Gfiwt, ) and he 
helps orphans and widows with it, and those that are in 
want by reason of sickness, or any other cause, and those 
that are in bonds, and strangers that come a great way, 
and in brief he takes care of all that are in necessity, 77 
(Justin Martyr, Apol. I, 67.) 



176 



BICKERSTETII^S QUESTIONS* 



a Domino nostro Jesu Christo, et Apostolo ejus Jaco- 
bo, Christianis, hominibus interdictum esse fate- 
mur; ita Christianorum religionem minime prohibere 
censemus, quin jubente Magistratu in causa fidei et 
charitatis jurare liceat, modo id fiat juxta prophetse 
doctrinam, in justitia, in judicio, et veritate. 

What kind of swearing does this Article condemn? 
What does it allow? What are here meant by " faith 
and charity?" 1 What is the Prophet's teaching here 
referred to? (Jer. iv. 2.) What sects have held that 
all oaths are unlawful? 2 

What is an oath? 3 What precepts of Scripture 
forbid vain and rash swearing? (Exod. xx. 7; Matt, 
v. 34, &c; James v. 12.) 

Does it appear from the Old Testament that oaths 
were allowed in causes of faith and charity? 4 Is the 
same thing sanctioned in the New ? Repeat Mark 
viii. 12. What is the Greek version of the words 
"there shall no sign, &c?" 5 Did our Lord object to 
take the oath when it was administered to him in the 
palace of the high priest? 6 What instances do the 
Epistles furnish us with, of solemn appeals made to 
God? (Rom. i. 9; 2 Cor. xi. 31; Gal. i. 20, &c.) 

What kind of swearing does our Lord condemn in 

1 Faith here means simply the business of establishing 
the credit of any thing; and charity includes any good and 
Christian motive. 

2 The Anabaptists at the time when the Articles were 
drawn up, and the Quakers now. 

3 An appeal to God to be witness to what you are saying. 

4 See Genesis xxi. 23; xxvi. 28; Lev. v. 1. &c. 

5 El 8oOY}6£'tai oftfieiov, &c, which was the regular form of 
an oath. See Matthew xxvi. 63, 64. 

6 The words Thou hast said were the Eastern mode of 
affirmation. 



bickersteth's questions. 



177 



Matt. v. 34? 1 Repeat James v. 12. What is meant 
by the expression " any other oath? m 

What three directions does the Prophet give with 
regard to the taking of an oath? 3 In what form of 
words is the oath administered in our Courts of Jus- 
tice? 4 

Evidence from Antiquity* — Show from St. Cyril of 
Alexandria, that a Christian man's oath is permitted? 5 
Show the same thing from St. Augustine? 6 

1 Vain and rash swearing in common conversation, as is 
evident from the context. 

2 Any other oath of that kind, such as those just enume- 
rated. 

3 It must be taken in truth, so as not to swear falsely; in 
judgment^ so as not to swear ignorantly; and in righteous- 
ness, so as not to swear unjustly. 

4 The witness pledges himself to speak the truth, the 
whole truth, and nothing but the truth. 

5 Cyril. — "Let yea and nay, amongst those that have 
chosen to lead the best life, have the use and force of an 
oath, and let things be so confirmed ; but if yea and nay be 
despised by any, let the use of oaths be at last turned or 
directed to that which is greater than us, yea and every 
creature, viz., the Deity. " (Cyril. Alex, de adorat. I. 6.) 

6 Augustine. — " Though it be said we shall not swear, 
yet I do not remember it is any where read that we should 
not receive or take an oath from one another." {Aug. Ep. 
ad Pub. 47. 2.) 



179 



A CHRONOLOGICAL LIST OF FATHERS QUOTED 
IN THIS WORK. 



Clement, Bishop of Rome, 


about 


A. 


D, 


93 


Ignatius, Bishop of Antioch, 


about 


A. 


D, 


100 


Polycarp, Bishop of Smyrna, 


about 


A. 


D. 


160 


Justin Martyr, 


about 


A. 


D. 


150 


Iren^us, Bishop of Lyons, 




A. 


D • 


177 


Theophilus, Bishop of Antioch, 




A. 


D, 


loll 


Clement of Alexandria, Head of the Cate- ✓ 


A. 


D. 


190 


chetical School in that city, . 


• 5 


^Tertullian, a Presbyter of the Church 
at Carthage, .... 


^about 


A. 


D. 


200 


Origen, Head of the Catechetical 
School at Alexandria, 


^ about 


A. 


D. 


202 


Cyprian, Bishop of Carthage, . 




A. 


D, 


248 


Athanasius, present as a Deacon at the } 








Council of Nice, a. d. 325, Bishop 


-J 


A. 


D. 


326 


Alexandria, .... 










Cyril, Bishop of Jerusalem, 




A. 


D. 


350 


Basil the Great, Bishop of Cesarea 




A. 




370 


Cappadocia, .... 




D. 


Ambrose, Archbishop of Milan, • 




A. 


D. 


374 


Epiphanius, Bishop of Salamis, 




A. 


D. 


390 



180 



Chrysostom, Bishop of Constantinople, . 


a. 


D. 


398 


Jerome, Presbyter of Rome, 


A. 


D. 


400 


Augustine, Bishop of Hippo, 


A. D. 


410 


Cyril, Bishop of Alexandria, 


A. 


D. 


415 


Theodoret, Bishop of Cyrus in Syria, 


A. 


D. 


423 


Gregory the Great, Bishop of Rome, 


A. 


D, 


490 



*■ 



181 



INDEX OF THE ARTICLES. 

ARTICLE. Pa. . 

1. Of Faith in the Holy Trinity, 9 

2. Of Christ the Son of God, - - - 16 

3. Of His going down into Hell, 22 

4. Of His Resurrection, - - 23 

5. Of the Holy Ghost, 27 

6. Of the Sufficiency of the Scriptures, - 30 

7. Of the Old Testament, - . - 35 

8. Of the Three Creeds, - - - - 40 
9- Of Original Sin, - ~ - J 43 

10. Of Free Will, - - - - - 47 

11. Of Justification, 50 

12. Of Good Works, - - - - - 52 

13. Of Works before Justification, 54 

14. Of Works of Supererogation, - - 57 

15. Of Christ alone without Sin, - - - 59 

16. Of Sin after Baptism, - - - - 63 

17. Of Predestination and Election, 69 

18. Of obtaining Salvation by Christ, - - 76 

19. Of the Church, 79 

20. Of the Authority of the Church, - - 85 

21. Of the Authority of General Councils, - 89 

22. Of Purgatory, - - - - - 93 

23. Of Ministering in the Congregation, - - 103 

24. Of Speaking in the Congregation, - » - 113 

25. Of the Sacraments, 116 



182 



JiRTICLE. PAG2. 

26. Of the Unworthiness of Ministers, l - - 125 

27. Of Baptism, - - ~ - - 129 

28. Of the Lord's Supper, - - - - 135 

29. Of the Wicked, which eat not the Body of Christ, 141 

30. Of both kinds, - - - - - 143 

31. Of Christ's one Oblation, 145 

32. Of the Marriage of Priests, - - - 148 

33. Of Excommunicate Persons, - 150 

34. Of the Traditions of the Church, - - 153 

35. Of Homilies, ----- 158 

36. Of Consecration of Ministers, - - - 161 

37. Of Civil Magistrates, 165 

38. Of Christian Men's Goods, - - - 173 

39. Of a Christian Man's Oath, - - - 175 



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